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Title: Commentary on the Whole Bible Volume V (Matthew to John)
Creator(s): Henry, Matthew
Print Basis: 1706-1721
Rights: Public domain. May be copied and distributed freely.
CCEL Subjects: All; Bible; Classic; Proofed
LC Call no: BS490.H4
LC Subjects:
The Bible
Works about the Bible
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Matthew Henry's
Commentary on the Whole Bible
Unabridged
Volume V
Matthew to John
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P R E F A C E.
Matthew to John
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The one half of our undertaking upon the New Testament [30] is now, by
the assistance of divine grace, finished, and presented to the reader,
who, it is hoped, the Lord working with it, may hereby be somewhat
helped in understanding and improving the sacred history of Christ and
his apostles, and in making it, as it certainly is, the best exposition
of our creed, in which these inspired writers are summed up, as is
intimated by that evangelist who calls his gospel A Declaration of
those things which are most surely believed among us, Luke i. 1. And,
as there is no part of scripture in the belief of which it concerns
more to be established, so there is none with which the generality of
Christians are more conversant, or which they speak of more frequently.
It is therefore our duty, by constant pains in meditation and prayer,
to come to an intimate acquaintance with the true intent and meaning of
these narratives, what our concern is in them, and what we are to build
upon them and draw from them; that we may not rest in such a knowledge
of them as that which we had when in our childhood we were taught to
read English out of the translation and Greek out of the originals of
these books. We ought to know them as the physician does his
dispensatory, the lawyer his books of reports, and the sailor his chart
and compass; that is, to know how to make use of them in that to which
we apply ourselves as our business in this world, which is to serve God
here and enjoy him hereafter, and both in Christ the Mediator.
The great designs of the Christian institutes (of which these books are
the fountains and foundations) were, to reduce the children of men to
the fear and love of God, as the commanding active principle of their
observance of him, and obedience to him,--to show them the way of their
reconciliation to him and acceptance with him, and to bring them under
obligations to Jesus Christ as Mediator, and thereby to engage them to
all instances of devotion towards God and justice and charity towards
all men, in conformity to the example of Christ, in obedience to his
law, and in pursuance of his great intentions. What therefore I have
endeavoured here has been with this view, to make these writings
serviceable to the faith, holiness, and comfort of good Christians.
Now that these writings, thus made use of to serve these great and
noble designs, may have their due influence upon us, it concerns us to
be well established in our belief of their divine origin. And here we
have to do with two sorts of people. Some embrace the Old Testament,
but set that up in opposition to the New, pleading that, if that be
right, this is wrong; and these are the Jews. Others, though they live
in a Christian nation, and by baptism wear the Christian name, yet,
under pretence of freedom of thought, despise Christianity, and
consequently reject the New Testament, and therefore the Old of course.
I confess it is strange that any now who receive the Old Testament
should reject the New, since, besides all the particular proofs of the
divine authority of the New Testament, there is such an admirable
harmony between it and the Old. It agrees with the Old in all the main
intentions of it, refers to it, builds upon it, shows the
accomplishment of its types and prophecies, and thereby is the
perfection and crown of it. Nay, if it be not true, the Old Testament
must be false, and all the glorious promises which shine so brightly in
it, and the performance of which was limited within certain periods of
time, must be a great delusion, which we are sure they are not, and
therefore must embrace the New Testament to support the reputation of
the Old.
Those things in the Old Testament which the New Testament lays aside
are the peculiarity of the Jewish nation and the observances of the
ceremonial law, both which certainly were of divine appointment; and
yet the New Testament does not at all clash with the Old; for,
1. They were always designed to be laid aside in the fulness of time.
No other is to be expected than that the morning-star should disappear
when the sun rises; and the latter parts of the Old Testament often
speak of the laying aside of those things, and of the calling in of the
Gentiles.
2. They were very honourable laid aside, and rather exchanged for that
which was more noble and excellent, more divine and heavenly. The
Jewish church was swallowed up in the Christian, the mosaic ritual in
evangelical institutions. So that the New Testament is no more the
undoing of the Old than the sending of a youth to the university is the
undoing of his education in the grammar-school.
3. Providence soon determined this controversy (which is the only thing
that seemed a controversy between the Old Testament and the New) by the
destruction of Jerusalem, the desolations of the temple, the
dissolution of the temple-service, and the total dispersion of all the
remains of the Jewish nation, with a judicial defeat of all the
attempts to incorporate it again, now for above 1600 years; and this
according to the express predictions of Christ, a little before his
death. And, as Christ would not have the doctrine of his being the
Messiah much insisted on till the great conclusive proof of it was
given by his resurrection from the dead, so the repeal of the
ceremonial law, as to the Jews, was not much insisted on, but their
keeping up the observation of it was connived at, till the great
conclusive proof of its repeal was given by the destruction of
Jerusalem, which made the observation of it for ever impracticable. And
the manifest tokens of divine wrath which the Jews, considered as a
people, even notwithstanding the prosperity of particular persons among
them, continue under to this day, is a proof, not only of the truth of
Christ's predictions concerning them, but that they lie under a greater
guilt than that of idolatry (for which they lay under a desolation of
70 years), and this can be no other than crucifying Christ, and
rejecting his gospel.
Thus evident it is that, in our expounding of the New Testament, we are
not undoing what we did in expounding the Old; so far from it that we
may appeal to the law and the prophets for the confirmation of the
great truth which the gospels are written to prove--That our Lord Jesus
is the Messiah promised to the fathers, who should come, and we are to
look for no other. For though his appearing did not answer the
expectation of the carnal Jews, who looked for a Messiah in external
pomp and power, yet it exactly answered all the types, prophecies, and
promises, of the Old Testament, which all had their accomplishment in
him; and even his ignominious sufferings, which are the greatest
stumbling-block to the Jews, were foretold concerning the Messiah; so
that if he had not submitted to them we had failed in our proof; so far
it is from being weakened by them. Bishop Kidder's Demonstration of the
Christian's Messiah has abundantly made out this truth, and answered
the cavils (for such they are, rather than arguments) of the Jews
against it, above any in our language.
But we live in an age when Christianity and the New Testament are more
virulently and daringly attacked by some within their own bowels than
by those upon their borders. Never were Moses and his writings so
arraigned and ridiculed by any Jews, or Mahomet and his Alcoran by any
Mussulmans, as Christ and his gospel by men that are baptized and
called Christians; and this, not under colour of any other divine
revelation, but in contempt and defiance of all divine revelation; and
not by way of complaint that they meet with that which shocks their
faith, and which, through their own weakness, they cannot get over, and
therefore desire to be instructed in, and helped in the understanding
of, and the reconciling of them to the truth which they have received,
but by way of resolute opposition, as if they looked upon it as their
enemy, and were resolved by all means possible to be the ruin of it,
though they cannot say what evil it has done to the world or to them.
If the pretence of it has transported many in the church of Rome into
such corruptions of worship and cruelties of government as are indeed
the scandal of human nature, yet, instead of being thereby prejudiced
against pure Christianity, they should the rather appear more
vigorously in defence of it, when they see so excellent an institution
as this is in itself so basely abused and misrepresented. They pretend
to a liberty of thought in their opposition to Christianity, and would
be distinguished by the name of free-thinkers. I will not here go about
to produce the arguments which, to all that are not wilfully ignorant
and prejudiced against the truth, are sufficient to prove the divine
origin and authority of the doctrine of Christ. The learned find much
satisfaction in reading the apologies of the ancients for the Christian
religion, when it was struggling with the polytheism and idolatry of
the Gentiles. Justin Martyr and Tertullian, Lactantius and Minutius
Felix, wrote admirable in defence of Christianity, when it was further
sealed by the blood of the martyrs. But its patrons and advocates in
the present day have another sort of enemies to deal with. The
antiquity of the pagan theology, its universal prevalence, the edicts
of princes, and the traditions and usages of the country, are not now
objected to Christianity; but I know not what imaginary freedom of
thought, and an unheard-of privilege of human nature, are assumed, not
to be bound by any divine revelation whatsoever. Now it is easy to make
out,
1. That those who would be thought thus to maintain a liberty of
thinking as one of the privileges of human nature, and in defence of
which they will take up arms against God himself, do not themselves
think freely, nor give others leave to do so. In some of them a
resolute indulgence of themselves in those vicious courses which they
know the gospel if they admit it will make very uneasy to them, and a
secret enmity to a holy heavenly mind and life, forbid them all free
thought; for so strong a prejudice have their lusts and passions laid
them under against the laws of Christ that they find themselves under a
necessity of opposing the truths of Christ, upon which these laws are
founded. Perit judicium, quando res transit in affectum--The judgment
is overcome, when the decision is referred to the affections. Right or
wrong, Christ's bonds must be broken, and his cords cast from them; and
therefore, how evident soever the premises be, the conclusion must be
denied, if it tend to fasten these bands and cords upon them; and where
is the freedom of thought then? While they promise themselves liberty,
they themselves are the servants of corruption; for of whom a man is
overcome of the same is he brought into bondage. In others of them, a
reigning pride and affectation of singularity, and a spirit of
contradiction, those lusts of the mind, which are as impetuous and
imperious as any of the lusts of the flesh and of the world, forbid a
freedom of thinking, and enslave the soul in all its enquiries after
religion. Those can no more think freely who resolve they will think by
themselves than those can who resolve to think with their neighbours.
Nor will they give others liberty to think freely; for it is not by
reason and argument that they go about to convince us, but by jest and
banter, and exposing Christianity and its serious professors to
contempt. Now, considering how natural it is to most men to be jealous
for their reputation, this is as great an imposition as can possibly
be; and the unthinking are as much kept from free-thinking by the fear
of being ridiculed in the club of those who set up for oracles in
reason as by the fear of being cursed, excommunicated, and
anathematized, by the counsel of those who set up for oracles in
religion. And where is the free-thinking then?
2. That those who will allow themselves a true liberty of thinking, and
will think seriously, cannot but embrace all Christ's sayings, as
faithful, and well worthy of all acceptation. Let the corrupt bias of
the carnal heart towards the world, and the flesh, and self (the most
presumptuous idol of the three) be taken away, and let the doctrine of
Christ be proposed first in its true colours, as Christ and his
apostles have given it to us, and in its true light, with all its
proper evidence, intrinsic and extrinsic; and then let the capable soul
freely use its rational powers and faculties, and by the operation of
the Spirit of grace, who alone works faith in all that believe, even
the high thought, when once it becomes a free thought, freed from the
bondage of sin and corruption, will, by a pleasing and happy power, be
captivated, and brought into obedience to Christ; and, when he thus
makes it free, it will be free indeed. Let any one who will give
himself leave to think impartially, and be at the pains to think
closely, read Mr. Baxter's Reasons for the Christian Religion, and he
will find both that it goes to the bottom, and lays the foundation deep
and firm, and also that it brings forth the top-stone in a believer's
consent to God in Christ, to the satisfaction of any that are truly
concerned about their souls and another world. The proofs of the truths
of the gospel have been excellently well methodized, and enforced
likewise, by bishop Stillingfleet, in his Origines Sacrae; by Grotius,
in his book of the Truth of the Christian Religion; by Dr. Whitby, in
his General Preface to his Commentary on the New Testament; and of late
by Mr. Ditton, very argumentatively, in his discourse concerning the
Resurrection of Jesus Christ; and many others have herein done
worthily. And I will not believe any man who rejects the New Testament
and the Christian religion to have thought freely upon the subject,
unless he has, with humility, seriousness, and prayer to God for
direction, deliberately read these or the like books, which, it is
certain, were written both with liberty and clearness of thought.
For my own part, if my thoughts were worth any one's notice, I do
declare I have thought of this great concern with all the liberty that
a reasonable soul can pretend to, or desire; and the result is that the
more I think, and the more freely I think, the more fully I am
satisfied that the Christian religion is the true religion, and that
which, if I submit my soul sincerely to it, I may venture my soul
confidently upon. For when I think freely,
1. I cannot but think that the God who made man a reasonable creature
by his power has a right to rule him by his law, and to oblige him to
keep his inferior faculties of appetite and passion, together with the
capacities of thought and speech, in due subjection to the superior
powers of reason and conscience. And, when I look into my own heart, I
cannot but think that it was this which my Maker designed in the order
and frame of my soul, and that herein he intended to support his own
dominion in me.
2. I cannot but think that my happiness is bound up in the favour of
God, and that his favour will, or will not, be towards me, according as
I do, or do not, comply with the laws and ends of my creation,--that I
am accountable to this God, and that from him my judgment proceeds, not
only for this world, but for my everlasting state.
3. I cannot but think that my nature is very unlike what the nature of
man was as it came out of the Creator's hands,--that it is degenerated
from its primitive purity and rectitude. I find in myself a natural
aversion to my duty, and to spiritual and divine exercises, and a
propensity to that which is evil, such an inclination towards the world
and the flesh as amounts to a propensity to backslide from the living
God.
4. I cannot but think that I am therefore, by nature, thrown out of the
favour of God; for though I think he is a gracious and merciful God,
yet I think he is also a just and holy God, and that I am become, by
sin, both odious to his holiness and obnoxious to his justice. I should
not think freely, but very partially, if I should think otherwise. I
think I am guilty before God, have sinned, and come short of glorifying
him, and of being glorified with him.
5. I cannot but think that, without some special discovery of God's
will concerning me, and good-will to me, I cannot possibly recover his
favour, be reconciled to him, or be so far restored to my primitive
rectitude as to be capable of serving my Creator, and answering the
ends of my creation, and becoming fit for another world; for the
bounties of Providence to me, in common with the inferior creatures,
cannot serve either as assurances that God is reconciled to me or means
to reconcile me to God.
6. I cannot but think that the way of salvation, both from the guilt
and from the power of sin, by Jesus Christ, and his mediation between
God and man, as it is revealed by the New Testament, is admirable well
fitted to all the exigencies of my case, to restore me both to the
favour of God and to the government and enjoyment of myself. Here I see
a proper method for the removing of the guilt of sin (that I may not
die by the sentence of the law) by the all-sufficient merit and
righteousness of the Son of God in our nature, and for the breaking of
the power of sin (that I may not die by my own disease) by the
all-sufficient influence and operation of the Spirit of God upon our
nature. Every malady has herein its remedy, every grievance is hereby
redressed, and in such a way as advances the honour of all the divine
attributes and is suited and accommodated to human nature.
7. I cannot but think that what I find in myself of natural religion
does evidently bear testimony to the Christian religion; for all that
truth which is discovered to me by the light of nature is confirmed,
and more clearly discovered, by the gospel; the very same thing which
the light of nature gives me a confused sight of (like the sight of men
as trees walking) the New Testament gives me a clear and distinct sight
of. All that good which is pressed upon me by the law of nature is more
fully discovered to me, and I find myself much more strongly bound to
it by the gospel of Christ, the engagements it lays upon me to my duty,
and the encouragements and assistances it gives me in my duty. And this
is further confirming to me that there, just there, where natural light
leaves me at a loss, and unsatisfied--tells me that hitherto it can
carry me, but no further--the gospel takes me up, helps me out, and
gives me all the satisfaction I can desire, and that is especially in
the great business of the satisfying of God's justice for the sin of
man. My own conscience asks, Wherewith shall I come before the Lord,
and bow myself before the most high God? Will he be pleased with
thousands of rams? But I am still at a loss; I cannot frame a
righteousness from any thing I am, or have, in myself, or from any
thing I can do for God or present to God, wherein I dare appear before
him; but the gospel comes, and tells me that Jesus Christ had made his
soul an offering for sin, and God has declared himself well-pleased
with all believers in him; and this makes me easy.
8. I cannot but think that the proofs by which God has attested the
truth of the gospel are the most proper that could be given in a case
of this nature--that the power and authority of the Redeemer in the
kingdom of grace should be exemplified to the world, not by the highest
degree of the pomp and authority of the kings of the earth, as the Jews
expected, but by the evidences of his dominion in the kingdom of
nature, which is a much greater dignity and authority than any of the
kings of the earth ever pretended to, and is no less than divine. And
his miracles being generally wrought upon men, not only upon their
bodies, as they were mostly when Christ was here upon earth, but, which
is more, upon their minds, as they were mostly after the pouring out of
the Spirit in the gift of tongues and other supernatural endowments,
were the most proper confirmations possible of the truth of the gospel,
which was designed for the making of men holy and happy.
9. I cannot but think that the methods taken for the propagation of
this gospel, and the wonderful success of those methods, which are
purely spiritual and heavenly, and destitute of all secular advantages
and supports, plainly show that it was of God, for God was with it; and
it could never have spread as it did, in the face of so much
opposition, if it had not been accompanied with a power from on high.
And the preservation of Christianity in the world to this day,
notwithstanding the difficulties it has struggles with, is to me a
standing miracle for the proof of it.
10. I cannot but think that the gospel of Christ has had some influence
upon my soul, has had such a command over me, and been such a comfort
to me, as is a demonstration to myself, though it cannot be so to
another, that it is of God. I have tasted in it that the Lord is
gracious; and the most subtle disputant cannot convince one who has
tasted honey that it is not sweet.
And now I appeal to him who knows the thoughts and intents of the heart
that in all this I think freely (if it be possible for a man to know
that he does so), and not under the power of any bias. Whether we have
reason to think that those who, without any colour of reason, not only
usurp, but monopolize, the character of free-thinkers, do so, let those
judge who easily observe that they do not speak sincerely, but
industriously dissemble their notions; and one instance I cannot but
notice of their unfair dealing with their readers--that when, for the
diminishing of the authority of the New Testament, they urge the
various readings of the original, and quote an acknowledgment of Mr.
Gregory of Christ-church, in his preface to his Works, That no profane
author whatsoever, &c., and yet suppress what immediately follows, as
the sense of that learned man upon it, That this is an invincible
reason for the scriptures' part, &c.
But while we are thus maintaining the divine origin and authority of
the New Testament, as it has been received through all the ages of the
church, we find our cause not only attacked by the enemies we speak of,
but in effect betrayed by one who makes our New Testament almost double
to what it really is, [31] adding to the Constitutions of the Apostles,
collected by Clement, together with the Apostolical Canons, and making
those to be of equal authority with the writings of the evangelists,
and preferable to the Epistles. By enlarging the lines of defence thus,
without either cause or precedent, he gives great advantage to the
invaders. Those Constitutions of the Apostles have many things in them
very good, and may be of use, as other human compositions; but to
pretend that they were composed, as they profess to be, by the twelve
apostles in concert at Jerusalem, I Peter saying this, I Andrew saying
that, &c., is the greatest imposition that can be practised upon the
credulity of the simple.
1. It is certain there were a great many spurious writings which, in
the early days of the church, went under the names of the apostles and
apostolical men; so that it has always been complained of as impossible
to find out any thing but the canon of scripture that could with any
assurance be attributed to them. Baronius himself acknowledges it, Cum
apostolorum nomine tam facta quam dicta reperiantur esse supposititia;
nec sic quid de illis `a veris sincerisque spriptoribus narratum sit
integrum et incorruptum remanserit, in desperationem plane quandam
animum dejicunt posse unquam assequi quod verum certumque
subsistat--Since so many of the acts and sayings ascribed to the
apostles are found to be spurious, and even the narrations of faithful
writers respecting them are not free from corruption, we must despair
of ever being able to arrive at any absolute certainty about them.--Ad
An. Christ. 44, sect. 42, &c. There were Acts under the names of Andrew
the apostle, Philip, Peter, Thomas; a Gospel under the names of
Thaddeus, another of Barnabas, another of Bartholomew; a book
concerning the infancy of our Saviour, another concerning his nativity,
and many the like, which we all rejected as forgeries.
2. These Constitutions and Canons, among the rest, were condemned in
the primitive church as apocryphal, and therefore justly rejected;
because, though otherwise good, they pretended to be what really they
were not, dictated by the twelve apostles themselves, as received from
Christ. If Jesus Christ gave them such instructions, and they gave them
in such a solemn manner to the church, as is pretended, it is
unaccountable that there is not the least notice taken of any such
thing done or designed in the Gospels, the Acts, or any of the
Epistles.
Those who have judged the most favourable of these Canons and
Constitutions have concluded that they were complied by some officious
persons under the name of Clement, towards the end of the second
century, above 150 years after Christ's ascension, out of the common
practice of the churches; that is, that which the compilers were most
acquainted with, or had respect for; when at the same time we have
reason to think that the far greater number of Christian churches which
by that time were planted had Constitutions of their own, which, if
they had had the happiness to be transmitted to posterity, would have
recommended themselves as well as these, or better. But, as the
legislators of old put a reputation upon their laws by pretending to
have received them from some deity or other, so church-governors
studied to gain reputation to their sees by placing some apostolical
man or other at the head of their catalogue of bishops (see bishop
Stillingfleet's Irenicum, p. 302), and reputation to their Canons and
Constitutions by fathering them upon the apostles. But how can it be
imagined that the apostles should be all together at Jerusalem, to
compose this book of Canons with so much solemnity, when we know that
their commission was to go into all the world, and to preach the gospel
to every creature? Accordingly, Eusebius tells us that Thomas went into
Parthia, Andrew into Scythia, John into the lesser Asia; and we have
reason to think that after their dispersion they never came together
again, any more than the planters of the nations did after the Most
High had separated the sons of Adam.
I think that any one who will compare these Constitutions with the
writings which we are sure were given by inspiration of God will easily
discern a vast difference in the style and spirit. What is the chaff to
the wheat? "Where are ministers, in the style of the true apostles,
called priests, high priests? Where do we find in the apostolical age,
that age of suffering, of the placing of the bishop in his throne? Or
of readers, singers, and porters, in the church?" [32]
I fear the collector and compiler of those Constitutions, under the
name of Clement, was conscious to himself of his honesty in it, in that
he would not have them published before all, because of the mysteries
contained in them; nor were they known or published till the middle of
the fourth century, when the forgery could not be so well disproved. I
cannot see any mysteries in them, that they should be concealed, if
they had been genuine; but I am sure that Christ bids his apostles
publish the mysteries of the kingdom of God upon the house-tops. And
St. Paul, though there are mysteries in his epistles much more sublime
than any of these Constitutions, charges that they should be read to
all the holy brethren. Nay, these Constitutions are so wholly in a
manner taken up either with moral precepts, or rules of practice in the
church, that if they had been what they pretend they had been most fit
to be published before all. And though the Apocalypse is so full of
mysteries, yet a blessing is pronounced upon the readers and hearers of
that prophecy. We must therefore conclude that, whenever they were
written, by declining the light they owned themselves to be apocryphal,
that is, hidden or concealed; that they durst not mingle themselves
with what was given by divine inspiration; to allude to what is said of
the ministers (Acts v. 13), Of the rest durst no man join himself to
the apostles, for the people magnified them. So that even by their own
confession they were not delivered to the churches with the other
writings, when the New-Testament canon was solemnly sealed up with that
dreadful sentence passed on those that add unto these things.
And as we have thus had attempts made of late upon the purity and
sufficiency of our New Testament, by additions to it, so we have
likewise had from another quarter a great contempt put upon it by the
papal power. The occasion was this:--One Father Quesnel, a French
papist, but a Jansenist, nearly thirty years ago, published the New
Testament in French, in several small volumes, with Moral Reflections
on every verse, to render the reading of it more profitable, and
meditation upon it more easy. It was much esteemed in France, for the
sake of the piety and devotion which appeared in it, and it had several
impressions. The Jesuits were much disgusted, and solicited the pope
for the condemnation of it, though the author of it was a papist, and
many things in it countenanced popish superstition. After much
struggling about it in the court of Rome a bull was at length obtained,
at the request of the French king, from the present pope Clement 11
bearing date September 8, 1713, by which the said book, with what title
or in what language soever it is printed, is prohibited and condemned;
both the New Testament itself, because in many things varying from the
vulgar Latin, and the Annotations, as containing divers propositions
(above a hundred are enumerated) scandalous and pernicious, injurious
to the church and its customs, impious, blasphemous, savouring of
heresy. And the propositions are such as these--"That the grace of our
Lord Jesus Christ is the effectual principle of all manner of good, is
necessary for every good action; for without it nothing is done, nay
nothing can be done"--"That it is a sovereign grace, and is an
operation of the almighty hand of God"--"That, when God accompanies his
word with the internal power of his grace, it operates in the soul the
obedience which it demands"--"That faith is the first grace, and the
fountain of all others"--"That it is in vain for us to call God our
Father, if we do not cry to him with a spirit of love"--"That there is
no God, nor religion, where there is no charity"--"That the catholic
church comprehends the angels and all the elect and just men of the
earth of all ages"--"That it had the Word incarnate for its head, and
all the saints for its members"--"That it is profitable and necessary
at all times, in all places, and for all sorts of persons, to know the
holy Scriptures"--"That the holy obscurity of the word of God is no
reason for the laity not reading it"--"That the Lord's day ought to be
sanctified by reading books of piety, especially the holy
scriptures"--And "that to forbid Christians from reading the scriptures
is to prohibit the use of the light to the children of light." Many
such positions as these, which the spirit of every good Christian
cannot but relish as true and good, are condemned by the pope's bull as
impious and blasphemous. And this bull, though strenuously opposed by a
great number of the bishops in France, who were well affected to the
notions of father Quesnel, was yet received and confirmed by the French
king's letters patent, bearing date at Versailles, February 14, 1714,
which forbid all manner of persons, upon pain of exemplary punishment,
so much as to keep any of those books in their houses; and adjudge any
that should hereafter write in defence of the propositions condemned by
the pope as disturbers of the peace. It was registered the day
following, February 15, by the Parliament of Paris, but with divers
provisos and limitations.
By this is appears that popery is still the same thing that ever it
was, an enemy to the knowledge of the scriptures, and to the honour of
divine grace. What reason have we to bless God that we have liberty to
read the scriptures, and have helps to understand and improve them,
which we are concerned diligently to make a good use of, that we may
not provoke God to give us up into the hands of those powers that would
use us in like manner!
I am willing to hope that those to whom the reading of the Exposition
of the Old Testament was pleasant will find this yet more pleasant; for
this is that part of scripture which does most plainly testify of
Christ, and in which that gospel grace which appears unto all men,
bringing salvation, shines most clearly. This is the New-Testament milk
for babes, the rest is strong meat for strong men. By these, therefore,
let us be nourished and strengthened that we my be pressing on towards
perfection; and that, having laid the foundation in the history of our
blessed Saviour's life, death, and resurrection, and the first
preaching of his gospel, we may build upon it by an acquaintance with
the mysteries of godliness, to which we shall be further introduced in
the Epistles.
I desire I may be read with a candid, and not a critical, eye. I
pretend not to gratify the curious; the summit of my ambition is to
assist those who are truly serious in searching the scriptures daily. I
am sure the work is designed, and hope it is calculated, to promote
piety towards God and charity towards our brethren, and that there is
not only something in it which may edify, but nothing which may justly
offend any good Christian.
If any receive spiritual benefit by my poor endeavours, it will be
comfort to me, but let God have all the glory, and that free grace of
his which has employed one that is utterly unworthy of such an honour,
and enabled one thus far to go on in it who is utterly insufficient for
such a service.
Having obtained help of God, I continue hitherto in it, and humbly
depend upon the same good hand of my God to carry me on it that which
remains, to gird my loins with needful strength and to make my way
perfect; and for this I humbly desire the prayers of my friends. One
volume more, I hope, will include what is yet to be done; and I will
both go about it, and go on with it, as God shall enable me, with all
convenient speed; but it is that part of the scripture which, of all
others, requires the most care and pains in expounding it. But I trust
that as the day so shall the strength be.
M. H.
1721.
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[30] It may be proper to apprise the reader that the volume to which
this preface was originally prefixed included the Acts of the Apostles,
which in the present edition will commence the second volume, in order
to secure a more equal division of the New Testament--the commentary on
the remaining books being less extended than the author
contemplated.--Ed.
[31] Whiston--Ed.
[32] Edit. Joan. Clerici, p. 245.
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__________________________________________________________________
Matthew
__________________________________________________________________
AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE GOSPEL ACCORDING TO
S T. M A T T H E W.
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We have now before us, I. The New Testament of our Lord and Savior
Jesus Christ; so this second part of the holy Bible is entitled: The
new covenant; so it might as well be rendered; the word signifies both.
But, when it is (as here) spoken of as Christ's act and deed, it is
most properly rendered a testament, for he is the testator, and it
becomes of force by his death (Heb. ix. 16, 17); nor is there, as in
covenants, a previous treaty between the parties, but what is granted,
though an estate upon condition, is owing to the will, the free-will,
the good-will, of the Testator. All the grace contained in this book is
owing to Jesus Christ as our Lord and Saviour; and, unless we consent
to him as our Lord, we cannot expect any benefit by him as our Saviour.
This is called a new testament, to distinguish it from that which was
given by Moses, and was not antiquated; and to signify that it should
be always new, and should never wax old, and grow out of date. These
books contain, not only a full discovery of that grace which has
appeared to all men, bringing salvation, but a legal instrument by
which it is conveyed to, and settled upon, all believers. How carefully
do we preserve, and with what attention and pleasure do we read, the
last will and testament of a friend, who has therein left us a fair
estate, and, with it, high expressions of his love to us! How precious
then should this testament of our blessed Saviour be to us, which
secures to us all his unsearchable riches! It is his testament; for
though, as is usual, it was written by others (we have nothing upon
record that was of Christ's own writing), yet he dictated it; and the
night before he died, in the institution of his supper, he signed,
sealed, and published it, in the presence of twelve witnesses. For,
though these books were not written for some years after, for the
benefit of posterity, in perpetuam rei memoriam--as a perpetual
memorial, yet the New Testament of our Lord Jesus was settled,
confirmed, and declared, from the time of his death, as a nuncupative
will, with which these records exactly agree. The things which St. Luke
wrote were things which were most surely believed, and therefore well
known, before he wrote them; but, when they were written, the oral
tradition was superseded and set aside, and these writings were the
repository of that New Testament. This is intimated by the title which
is prefixed to many Greek Copies, Tes kaines Diathekes Hapanta--The
whole of the New Testament, or all the things of it. In it is declared
the whole counsel of God concerning our salvation, Acts xx. 27. As the
law of the Lord is perfect, so is the gospel of Christ, and nothing is
to be added to it. We have it all, and are to look for no more.
II. We have before us The Four Gospels. Gospel signifies good news, or
glad tidings; and this history of Christ's coming into the world to
save sinners is, without doubt, the best news that ever came from
heaven to earth; the angel gave it this title (Luke ii. 10),
Euangelizomai hymin--I bring you good tidings; I bring the gospel to
you. And the prophet foretold it, Isa. lii. 7; lxi. 1. It is there
foretold that in the days of the messiah good tidings should be
preached. Gospel is an old Saxon word; it is God's spell or word; and
God is so called because he is good, Deus optimus--God most excellent,
and therefore it may be a good spell, or word. If we take spell in its
more proper signification for a charm (carmen), and take that in a good
sense, for what is moving and affecting, which is apt lenire
dolorem--to calm the spirits, or to raise them in admiration or love,
as that which is very amiable we call charming, it is applicable to the
gospel; for in it the charmer charmeth wisely, though to deaf adders,
Ps. lviii. 4, 5. Nor (one would think) can any charms be so powerful as
those of the beauty and love of our Redeemer. The whole New Testament
is the gospel. St. Paul calls it his gospel, because he was one of the
preachers of it. Oh that we may each of us make it ours by our cordial
acceptance of it and subjection to it! But the four books which contain
the history of the Redeemer we commonly call the four gospels, and the
inspired penmen of them evangelists, or gospel-writers; not, however,
very properly, because that title belongs to a particular order of
ministers, that were assistants to the apostles (Eph. iv. 11): He gave
some apostles, and some evangelists. It was requisite that the doctrine
of Christ should be interwoven with, and founded upon, the narrative of
his birth, life, miracles, death, and resurrection; for then it appears
in its clearest and strongest light. As in nature, so in grace, the
most happy discoveries are those which take rise from the certain
representations of matters of fact. Natural history is the best
philosophy; and so is the sacred history, both of the Old and New
Testament, the most proper and grateful vehicle of sacred truth. These
four gospels were early and constantly received by the primitive
church, and read in Christian assemblies, as appears by the writings of
Justin Martyr and Irenaeus, who lived little more than a hundred years
after the ascension of Christ; they declared that neither more nor
fewer than four were received by the church. A Harmony of these four
evangelists was compiled by Tatian about that time, which he called, To
dia tessaron--The Gospel out of the four. In the third and fourth
centuries there were gospels forged by divers sects, and published, one
under the name of St. Peter, another of St. Thomas, another of St.
Philip, &c. But they were never owned by the church, nor was any credit
given to them, as the learned Dr. Whitby shows. And he gives this good
reason why we should adhere to these written records, because, whatever
the pretences of tradition may be, it is not sufficient to preserve
things with any certainty, as appears by experience. For, whereas
Christ said and did many memorable things, which were not written (John
xx. 30; xxi. 25), tradition has not preserved any one of them to us,
but all is lost except what was written; that therefore is what we must
abide by; and blessed by God that we have it to abide by; it is the
sure word of history.
III. We have before us the Gospel according to St. Matthew. The penman
was by birth a Jew, by calling a publican, till Christ commanded his
attendance, and then he left the receipt of custom, to follow him, and
was one of those that accompanied him all the time that the Lord Jesus
went in and out, beginning from the baptism of John unto the day that
he was taken up, Acts i. 21, 22. He was therefore a competent witness
of what he has here recorded. He is said to have written this history
about eight years after Christ's ascension. Many of the ancients say
that he wrote it in the Hebrew or Syriac language; but the tradition is
sufficiently disproved by Dr. Whitby. Doubtless, it was written in
Greek, as the other parts of the New Testament were; not in that
language which was peculiar to the Jews, whose church and state were
near a period, but in that which was common to the world, and in which
the knowledge of Christ would be most effectually transmitted to the
nations of the earth; yet it is probable that there might be an edition
of it in Hebrew, published by St. Matthew himself, at the same time
that he wrote it in Greek; the former for the Jews, the latter for the
Gentiles, when he left Judea, to preach among the Gentiles. Let us
bless God that we have it, and have it in a language we understand.
__________________________________________________________________
M A T T H E W.
CHAP. I.
This evangelist begins with the account of Christ's parentage and
birth, the ancestors from whom he descended, and the manner of his
entry into the world, to make it appear that he was indeed the Messiah
promised, for it was foretold that he should be the son of David, and
should be born of a virgin; and that he was so is here plainly shown;
for here is, I. His pedigree from Abraham in forty-two generations,
three fourteens, ver. 1-17. II. An account of the circumstances of his
birth, so far as was requisite to show that he was born of a virgin,
ver. 18-25. Thus methodically is the life of our blessed Saviour
written, as lives should be written, for the clearer proposing of the
example of them.
The Genealogy of Christ.
1 The book of the generation of Jesus Christ, the son of David, the son
of Abraham. 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob
begat Judas and his brethren; 3 And Judas begat Phares and Zara of
Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram
begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and
Obed begat Jesse; 6 And Jesse begat David the king; and David the
king begat Solomon of her that had been the wife of Urias; 7 And
Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8
And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat
Ozias; 9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz
begat Ezekias; 10 And Ezekias begat Manasses; and Manasses begat
Amon; and Amon begat Josias; 11 And Josias begat Jechonias and his
brethren, about the time they were carried away to Babylon: 12 And
after they were brought to Babylon, Jechonias begat Salathiel; and
Salathiel begat Zorobabel; 13 And Zorobabel begat Abiud; and Abiud
begat Eliakim; and Eliakim begat Azor; 14 And Azor begat Sadoc; and
Sadoc begat Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar;
and Eleazar begat Matthan; and Matthan begat Jacob; 16 And Jacob
begat Joseph the husband of Mary, of whom was born Jesus, who is called
Christ. 17 So all the generations from Abraham to David are fourteen
generations; and from David until the carrying away into Babylon are
fourteen generations; and from the carrying away into Babylon unto
Christ are fourteen generations.
Concerning this genealogy of our Saviour, observe,
I. The title of it. It is the book (or the account, as the Hebrew word
sepher, a book, sometimes signifies) of the generation of Jesus Christ,
of his ancestors according to the flesh; or, It is the narrative of his
birth. It is Biblos Geneseos--a book of Genesis. The Old Testament
begins with the book of the generation of the world, and it is its
glory that it does so; but the glory of the New Testament herein
excelleth, that it begins with the book of the generation of him that
made the world. As God, his outgoings were of old, from everlasting
(Mic. v. 2), and none can declare that generation; but, as man, he was
sent forth in the fulness of time, born of a woman, and it is that
generation which is here declared.
II. The principal intention of it. It is not an endless or needless
genealogy; it is not a vain-glorious one, as those of great men
commonly are. Stemmata, quid faciunt?--Of what avail are ancient
pedigrees? It is like a pedigree given in evidence, to prove a title,
and make out a claim; the design is to prove that our Lord Jesus is the
son of David, and the son of Abraham, and therefore of that nation and
family out of which the Messiah was to arise. Abraham and David were,
in their day, the great trustees of the promise relating to the
Messiah. The promise of the blessing was made to Abraham and his seed,
of the dominion to David and his seed; and they who would have an
interest in Christ, as the son of Abraham, in whom all the families of
the earth are to be blessed, must be faithful, loyal subjects to him as
the son of David, by whom all the families of the earth are to be
ruled. It was promised to Abraham that Christ should descend from him
(Gen. xii. 3; xxii. 18), and to David that he should descend from him
(2 Sam. vii. 12; Ps. lxxxix. 3, &c.; cxxxii. 11); and therefore, unless
it can be proved that Jesus is a son of David, and a son of Abraham, we
cannot admit him to be the Messiah. Now this is here proved from the
authentic records of the heralds' offices. The Jews were very exact in
preserving their pedigrees, and there was a providence in it, for the
clearing up of the descent of the Messiah from the fathers; and since
his coming that nation is so dispersed and confounded that it is a
question whether any person in the world can legally prove himself to
be a son of Abraham; however, it is certain that none can prove himself
to either a son of Aaron or a son of David, so that the priestly and
kingly office must either be given up, as lost for ever, or be lodged
in the hands of our Lord Jesus. Christ is here first called the son of
David, because under that title he was commonly spoken of, and
expected, among the Jews. They who owned him to be the Christ, called
him the son of David, ch. xv. 22; xx. 31; xxi. 15. Thus, therefore, the
evangelist undertakes to make out, that he is not only a son of David,
but that son of David on whose shoulders the government was to be; not
only a son of Abraham, but that son of Abraham who was to be the father
of many nations.
In calling Christ the son of David, and the son of Abraham, he shows
that God is faithful to his promise, and will make good every word that
he has spoken; and this. 1. Though the performance be long deferred.
When God promised Abraham a son, who should be the great blessing of
the world, perhaps he expected it should be his immediate son; but it
proved to be one at the distance of forty-two generations, and about
2000 years: so long before can God foretel what shall be done, and so
long after, sometimes, does God fulfil what has been promised. Note,
Delays of promised mercies, though they exercise our patience, do not
weaken God's promise. 2. Though it begin to be despaired of. This son
of David, and son of Abraham, who was to be the glory of his Father's
house, was born when the seed of Abraham was a despised people,
recently become tributary to the Roman yoke, and when the house of
David was buried in obscurity; for Christ was to be a root out of a dry
ground. Note, God's time for the performance of his promises is when it
labours under the greatest improbabilities.
III. The particular series of it, drawn in the direct line from Abraham
downward, according to the genealogies recorded in the beginning of the
books of Chronicles (as far as those go), and which here we see the use
of.
Some particulars we may observe in the genealogy.
1. Among the ancestors of Christ who had brethren, generally he
descended from a younger brother; such Abraham himself was, and Jacob,
and Judah, and David, and Nathan, and Rhesa; to show that the
pre-eminence of Christ came not, as that of earthly princes, from the
primogeniture of his ancestors, but from the will of God, who,
according to the method of his providence, exalteth them of low degree,
and puts more abundant honour upon that part which lacked.
2. Among the sons of Jacob, besides Judah, from whom Shiloh came,
notice is here taken of his brethren: Judas and his brethren. No
mention is made of Ishmael the son of Abraham, or of Esau the son of
Isaac, because they were shut out of the church; whereas all the
children of Jacob were taken in, and, though not fathers of Christ,
were yet patriarchs of the church (Acts vii. 8), and therefore are
mentioned in the genealogy, for the encouragement of the twelve tribes
that were scattered abroad, intimating to them that they have an
interest in Christ, and stand in relation to him as well as Judah.
3. Phares and Zara, the twin-sons of Judah, are likewise both named,
though Phares only was Christ's ancestor, for the same reason that the
brethren of Judah are taken notice of; and some think because the birth
of Phares and Zara had something of an allegory in it. Zara put out his
hand first, as the first-born, but, drawing it in, Phares got the
birth-right. The Jewish church, like Zara, reached first at the
birthright, but through unbelief, withdrawing the hand, the Gentile
church, like Phares, broke forth and went away with the birthright; and
thus blindness is in part happened unto Israel, till the fulness of the
Gentiles become in, and then Zara shall be born--all Israel shall be
saved, Rom. xi. 25, 26.
4. There are four women, and but four, named in this genealogy; two of
them were originally strangers to the commonwealth of Israel, Rachab a
Canaanitess, and a harlot besides, and Ruth the Moabitess; for in Jesus
Christ there is neither Greek, nor Jew; those that are strangers and
foreigners are welcome, in Christ, to the citizenship of the saints.
The other two were adulteresses, Tamar and Bathsheba; which was a
further mark of humiliation put upon our Lord Jesus, that not only he
descended from such, but that his decent from them is particularly
remarked in his genealogy, and no veil drawn over it. He took upon him
the likeness of sinful flesh (Rom. viii. 3), and takes even great
sinners, upon their repentance, into the nearest relation to himself.
Note, We ought not to upbraid people with the scandals of their
ancestors; it is what they cannot help, and has been the lot of the
best, even of our Master himself. David's begetting Solomon of her that
had been the wife of Urias is taken notice of (says Dr. Whitby) to show
that the crime of David, being repented to, was so far from hindering
the promise made to him, that it pleased God by this very woman to
fulfil it.
5. Though divers kings are here named, yet none is expressly called a
king but David (v. 6), David the king; because with him the covenant of
royalty was made, and to him the promise of the kingdom of the Messiah
was given, who is therefore said to inherit the throne of his father
David, Luke i. 32.
6. In the pedigree of the kings of Judah, between Joram and Ozias (v.
8), there are three left out, namely, Ahaziah, Joash, and Amaziah; and
therefore when it is said, Joram begat Ozias, it is meant, according to
the usage of the Hebrew tongue, that Ozias was lineally descended from
him, as it is said to Hezekiah that the sons which he should beget
should be carried to Babylon, whereas they were removed several
generations from him. It was not through mistake or forgetfulness that
these three were omitted, but, probably, they were omitted in the
genealogical tables that the evangelist consulted, which yet were
admitted as authentic. Some give this reason for it:--It being
Matthew's design, for the sake of memory, to reduce the number of
Christ's ancestors to three fourteens, it was requisite that in this
period three should be left out, and none more fit than they who were
the immediate progeny of cursed Athaliah, who introduced the idolatry
of Ahab into the house of David, for which this brand is set upon the
family and the iniquity thus visited to the third and fourth
generation. Two of these three were apostates; and such God commonly
sets a mark of his displeasure upon in this world: they all three had
their heads brought to the grave with blood.
7. Some observe what a mixture there was of good and bad in the
succession of these kings; as for instance (v. 7, 8), wicked Roboam
begat wicked Abia; wicked Abia begat good Asa; good Asa begat good
Josaphat; good Josaphat begat wicked Joram. Grace does not run in the
blood, neither does reigning sin. God's grace is his own, and he gives
or withholds it as he pleases.
8. The captivity of Babylon is mentioned as a remarkable period in this
line, v. 11, 12. All things considered, it was a wonder that the Jews
were not lost in that captivity, as other nations have been; but this
intimates the reason why the streams of that people were kept to run
pure through that dead sea, because from them, as concerning the flesh,
Christ was to come. Destroy it not, for a blessing is in it, even that
blessing of blessings, Christ himself, Isa. lxv. 8, 9. It was with an
eye to him that they were restored, and the desolations of the
sanctuary were looked upon with favour for the Lord's sake, Dan. ix.
17.
9. Josias is said to beget Jechonias and his brethren (v. 11); by
Jechonias here is meant Jehoiakim, who was the first-born of Josias;
but, when it is said (v. 12) that Jechonias begat Salathiel, that
Jechonias was the son of that Jehoiakim who was carried into Babylon,
and there begat Salathiel (as Dr. Whitby shows), and, when Jechonias is
said to have been written childless (Jer. xxii. 30), it is explained
thus: No man of his seed shall prosper. Salathiel is here said to beget
Zorobabel, whereas Salathiel begat Pedaiah, and he begat Zorobabel (1
Chron. iii. 19): but, as before, the grandson is often called the son;
Pedaiah, it is likely, died in his father's lifetime, and so his son
Zorobabel was called the son of Salathiel.
10. The line is brought down, not to Mary the mother of our Lord, but
to Joseph the husband of Mary (v. 16); for the Jews always reckoned
their genealogies by the males: yet Mary was of the same tribe and
family with Joseph, so that, both by his mother and by his supposed
father, he was of the house of David; yet his interest in that dignity
is derived by Joseph, to whom really according to the flesh he had no
relation, to show that the kingdom of the Messiah is not founded in a
natural descent from David.
11. The centre in whom all these lines meet is Jesus, who is called
Christ, v. 16. This is he that was so importunately desired, so
impatiently expected, and to whom the patriarchs had an eye when they
were so desirous of children, that they might have the honour of coming
into the sacred line. Blessed be God, we are not now in such a dark and
cloudy state of expectation as they were then in, but see clearly what
these prophets and kings saw as through a glass darkly. And we may
have, if it be not our own fault, a greater honour than that of which
they were so ambitious: for they who do the will of God are in a more
honourable relation to Christ than those who were akin to him according
to the flesh, ch. xii. 50. Jesus is called Christ, that is, the
Anointed, the same with the Hebrew name Messiah. He is called Messiah
the Prince (Dan. ix. 25), and often God's Anointed (Ps. ii. 2). Under
this character he was expected: Art thou the Christ--the anointed one?
David, the king, was anointed (1 Sam. xvi. 13); so was Aaron, the
priest (Lev. viii. 12), and Elisha, the prophet (1 Kings xix. 16), and
Isaiah, the prophet (Isa. lxi. 1). Christ, being appointed to, and
qualified for, all these offices, is therefore called the
Anointed--anointed with the oil of gladness above his fellows; and from
this name of his, which is as ointment poured forth, all his followers
are called Christians, for they also have received the anointing.
Lastly. The general summary of all this genealogy we have, v. 17, where
it is summed up in three fourteens, signalized by remarkable periods.
In the first fourteen, we have the family of David rising, and looking
forth as the morning; in the second, we have it flourishing in its
meridian lustre; in the third, we have it declining and growing less
and less, dwindling into the family of a poor carpenter, and then
Christ shines forth out of it, the glory of his people Israel.
The Birth of Christ.
18 Now the birth of Jesus Christ was on this wise: When as his mother
Mary was espoused to Joseph, before they came together, she was found
with child of the Holy Ghost. 19 Then Joseph her husband, being a
just man, and not willing to make her a public example, was minded to
put her away privily. 20 But while he thought on these things,
behold, the angel of the Lord appeared unto him in a dream, saying,
Joseph, thou son of David, fear not to take unto thee Mary thy wife:
for that which is conceived in her is of the Holy Ghost. 21 And she
shall bring forth a son, and thou shalt call his name JESUS: for he
shall save his people from their sins. 22 Now all this was done, that
it might be fulfilled which was spoken of the Lord by the prophet,
saying, 23 Behold, a virgin shall be with child, and shall bring
forth a son, and they shall call his name Emmanuel, which being
interpreted is, God with us. 24 Then Joseph being raised from sleep
did as the angel of the Lord had bidden him, and took unto him his
wife: 25 And knew her not till she had brought forth her firstborn
son: and he called his name JESUS.
The mystery of Christ's incarnation is to be adored, not pried into. If
we know not the way of the Spirit in the formation of common persons,
nor how the bones are formed in the womb of any one that is with child
(Eccles. xi. 5), much less do we know how the blessed Jesus was formed
in the womb of the blessed virgin. When David admires how he himself
was made in secret, and curiously wrought (Ps. cxxxix. 13-16), perhaps
he speaks in the spirit of Christ's incarnation. Some circumstances
attending the birth of Christ we find here which are not in Luke,
though it is more largely recorded here. Here we have,
I. Mary's espousal to Joseph. Mary, the mother of our Lord, was
espoused to Joseph, not completely married, but contracted; a purpose
of marriage solemnly declared in words de futuro--that regarding the
future, and a promise of it made if God permit. We read of a man who
has betrothed a wife and has not taken her, Deut. xx. 7. Christ was
born of a virgin, but a betrothed virgin, 1. To put respect upon the
marriage state, and to recommend it as honourable among all, against
that doctrine of devils which forbids to marry, and places perfection
in the single state. Who more highly favoured than Mary was in her
espousals? 2. To save the credit of the blessed virgin, which otherwise
would have been exposed. It was fit that her conception should be
protected by a marriage, and so justified in the eye of the world. One
of the ancients says, It was better it should be asked, Is not this the
son of a carpenter? than, Is not this the son of a harlot? 3. That the
blessed virgin might have one to be the guide of her youth, the
companion of her solitude and travels, a partner in her cares, and a
help meet for her. Some think that Joseph was now a widower, and that
those who are called the brethren of Christ (ch. xiii. 55), were
Joseph's children by a former wife. This is the conjecture of many of
the ancients. Joseph was just man, she a virtuous woman. Those who are
believers should not be unequally yoked with unbelievers: but let those
who are religious choose to marry with those who are so, as they expect
the comfort of the relation, and God's blessing upon them in it. We may
also learn, from this example, that it is good to enter into the
married state with deliberation, and not hastily--to preface the
nuptials with a contract. It is better to take time to consider before
than to find time to repent after.
II. Her pregnancy of the promised seed; before they came together, she
was found with child, which really was of the Holy Ghost. The marriage
was deferred so long after the contract that she appeared to be with
child before the time came for the solemnizing of the marriage, though
she was contracted before she conceived. Probably, it was after her
return from her cousin Elizabeth, with whom she continued three months
(Luke i. 56), that she was perceived by Joseph to be with child, and
did not herself deny it. Note, Those in whom Christ is formed will show
it: it will be found to be a work of God which he will own. Now we may
well imagine, what a perplexity this might justly occasion to the
blessed virgin. She herself knew the divine original of this
conception; but how could she prove it? She would be dealt with as a
harlot. Note, After great and high advancements, lest we should be
puffed up with them, we must expect something or other to humble us,
some reproach, as a thorn in the flesh, nay, as a sword in the bones.
Never was any daughter of Eve so dignified as the Virgin Mary was, and
yet in danger of falling under the imputation of one of the worse
crimes; yet we do not find that she tormented herself about it; but,
being conscious of her own innocence, she kept her mind calm and easy,
and committed her cause to him that judgeth righteously. Note, those
who take care to keep a good conscience may cheerfully trust God with
the keeping of their good names, and have reason to hope that he will
clear up, not only their integrity, but their honour, as the sun at
noon day.
III. Joseph's perplexity, and his care what to do in this case. We may
well imagine what a great trouble and disappointment it was to him to
find one he had such an opinion of, and value for, come under the
suspicion of such a heinous crime. Is this Mary? He began to think,
"How may we be deceived in those we think best of! How may we be
disappointed in what we expect most from!" He is loth to believe so ill
a thing of one whom he believed to be so good a woman; and yet the
matter, as it is too bad to be excused, is also too plain to be denied.
What a struggle does this occasion in his breast between that jealousy
which is the rage of man, and is cruel as the grave, on the one hand,
and that affection which he has for Mary on the other!
Observe, 1. The extremity which he studied to avoid. He was not willing
to make her a public example. He might have done so; for, by the law, a
betrothed virgin, if she played the harlot, was to be stoned to death,
Deut. xxii. 23, 24. But he was not willing to take the advantage of the
law against her; if she be guilty, yet it is not known, nor shall it be
known from him. How different was the spirit which Joseph displayed
from that of Judah, who in a similar case hastily passed that severe
sentence, Bring her forth and let her be burnt! Gen. xxxviii. 24. How
good it is to think on things, as Joseph did here! Were there more of
deliberation in our censures and judgments, there would be more of
mercy and moderation in them. Bringing her to punishment is here called
making her a public example; which shows what is the end to be aimed at
in punishment--the giving of warning to others: it is in terrorem--that
all about may hear and fear. Smite the scorner, and the simple will
beware.
Some persons of a rigorous temper would blame Joseph for his clemency:
but it is here spoken of to his praise; because he was a just man,
therefore he was not willing to expose her. He was a religious, good
man; and therefore inclined to be merciful as God is, and to forgive as
one that was forgiven. In the case of the betrothed damsel, if she were
defiled in the field, the law charitably supposed that she cried out
(Deut. xxii. 26), and she was not to be punished. Some charitable
construction or other Joseph will put upon this matter; and herein he
is a just man, tender of the good name of one who never before had done
anything to blemish it. Note, It becomes us, in many cases, to be
gentle towards those that come under suspicion of having offended, to
hope the best concerning them, and make the best of that which at first
appears bad, in hopes that it may prove better. Summum just summa
injuria--The rigour of the law is (sometimes) the height of injustice.
That court of conscience which moderates the rigour of the law we call
a court of equity. Those who are found faulty were perhaps overtaken in
the fault, and are therefore to be restored with the spirit of
meekness; and threatening, even when just, must be moderated.
2. The expedient he found out for avoiding this extremity. He was
minded to put her away privily, that is, to give a bill of divorce into
her hand before two witnesses, and so to hush up the matter among
themselves. Being a just man, that is, a strict observer of the law, he
would not proceed to marry her, but resolved to put her away; and yet,
in tenderness for her, determined to do it as privately as possible.
Note, The necessary censures of those who have offended ought to be
managed without noise. The words of the wise are heard in quiet. Christ
himself shall not strive nor cry. Christian love and Christian prudence
will hide a multitude of sins, and great ones, as far as may be done
without having fellowship with them.
IV. Joseph's discharge from this perplexity by an express sent from
heaven, v. 20, 21. While he thought on these things and knew not what
to determine, God graciously directed him what to do, and made him
easy. Note, Those who would have direction from God must think on
things themselves, and consult with themselves. It is the thoughtful,
not the unthinking, whom God will guide. When he was at a loss, and had
carried the matter as far as he could in his own thoughts, then God
came in with advice. Note, God's time to come in with instruction to
his people is when they are nonplussed and at a stand. God's comforts
most delight the soul in the multitude of its perplexed thoughts. The
message was sent to Joseph by an angel of the Lord, probably the same
angel that brought Mary the tidings of the conception--the angel
Gabriel. Now the intercourse with heaven, by angels, with which the
patriarchs had been dignified, but which had been long disused, begins
to be revived; for, when the First-begotten is to be brought into the
world, the angels are ordered to attend his motions. How far God may
now, in an invisible way, make use of the ministration of angels, for
extricating his people out of their straits, we cannot say; but this we
are sure of, they are all ministering spirits for their good. This
angel appeared to Joseph in a dream when he was asleep, as God
sometimes spoke unto the fathers. When we are most quiet and composed
we are in the best frame to receive the notices of the divine will. The
Spirit moves on the calm waters. This dream, no doubt, carried its own
evidence along with it that it was of God, and not the production of a
vain fancy. Now,
1. Joseph is here directed to proceed in his intended marriage. The
angel calls him, Joseph, thou son of David; he puts him in mind of his
relation to David, that he might be prepared to receive this surprising
intelligence of his relation to the Messiah, who, every one knew, was
to be a descendant from David. Sometimes, when great honours devolve
upon those who have small estates, they care not for accepting them,
but are willing to drop them; it was therefore requisite to put this
poor carpenter in mind of his high birth: "Value thyself. Joseph, thou
art that son of David through whom the line of the Messiah is to be
drawn." We may thus say to every true believer, "Fear not, thou son of
Abraham, thou child of God; forget not the dignity of thy birth, thy
new birth." Fear not to take Mary for thy wife; so it may be read.
Joseph, suspecting she was with child by whoredom, was afraid of taking
her, lest he should bring upon himself either guilt or reproach. No,
saith God, Fear not; the matter is not so. Perhaps Mary had told him
that she was with child by the Holy Ghost, and he might have heard what
Elizabeth said to her (Luke i. 43), when she called her the mother of
her Lord; and, if so, he was afraid of presumption in marrying one so
much above him. But, from whatever cause his fears arose, they were all
silenced with this word, Fear not to take unto thee Mary thy wife.
Note, It is a great mercy to be delivered from our fears, and to have
our doubts resolved, so as to proceed in our affairs with satisfaction.
2. He is here informed concerning that holy thing with which his
espoused wife was now pregnant. That which is conceived in her is of a
divine original. He is so far from being in danger of sharing in an
impurity by marrying her, that he will thereby share in the highest
dignity he is capable of. Two things he is told,
(1.) That she had conceived by the power of the Holy Ghost; not by the
power of nature. The Holy Spirit, who produced the world, now produced
the Saviour of the world, and prepared him a body, as was promised him,
when he said, Lo, I come, Heb. x. 5. Hence he is said to be made of a
woman (Gal. iv. 4), and yet to be that second Adam that is the Lord
from heaven, 1 Cor. xv. 47. He is the Son of God, and yet so far
partakes of the substance of his mother as to be called the fruit of
her womb, Luke i. 42. It was requisite that is conception should be
otherwise than by ordinary generation, that so, so though he partook of
the human nature, yet he might escape the corruption and pollution of
it, and not be conceived and shapen in iniquity. Histories tell us of
some who vainly pretended to have conceived by a divine power, as the
mother of Alexander; but none ever really did so, except the mother of
our Lord. His name in this, as in other things, is Wonderful. We do not
read that the virgin Mary did herself proclaim the honour done to her;
but she hid it in her heart, and therefore God sent an angel to attest
it. Those who seek not their own glory shall have the honour that comes
from God; it is reserved for the humble.
(2.) That she should bring forth the Saviour of the world (v. 21). She
shall bring forth a Son; what he shall be is intimated,
[1.] In the name that should be given to her Son: Thou shalt call his
name Jesus, a Saviour. Jesus is the same name with Joshua, the
termination only being changed, for the sake of conforming it to the
Greek. Joshua is called Jesus (Acts vii. 45; Heb. iv. 8), from the
Seventy. There were two of that name under the Old Testament, who were
both illustrious types of Christ, Joshua who was Israel's captain at
their first settlement in Canaan, and Joshua who was their high priest
at their second settlement after the captivity, Zech. vi. 11, 12.
Christ is our Joshua; both the Captain of our salvation, and the High
Priest of our profession, and, in both, our Saviour--a Joshua who comes
in the stead of Moses, and does that for us which the law could not do,
in that it was weak. Joshua had been called Hosea, but Moses prefixed
the first syllable of the name Jehovah, and so made it Jehoshua (Num.
xiii. 16), to intimate that the Messiah, who was to bear that name,
should be Jehovah; he is therefore able to save to the uttermost,
neither is there salvation in any other.
[2.] In the reason of that name: For he shall save his people from
their sins; not the nation of the Jews only (he came to his own, and
they received him not), but all who were given him by the Father's
choice, and all who had given themselves to him by their own. He is a
king who protects his subjects, and, as the judges of Israel of old,
works salvation for them. Note, those whom Christ saves he saves from
their sins; from the guilt of sin by the merit of his death, from the
dominion of sin by the Spirit of his grace. In saving them from sin, he
saves them from wrath and the curse, and all misery here and hereafter.
Christ came to save his people, not in their sins, but from their sins;
to purchase for them, not a liberty to sin, but a liberty from sins, to
redeem them from all iniquity (Tit. ii. 14); and so to redeem them from
among men (Rev. xiv. 4) to himself, who is separate from sinners. So
that those who leave their sins, and give up themselves to Christ as
his people, are interested in the Saviour, and the great salvation
which he has wrought out, Rom. xi. 26.
V. The fulfilling of the scripture in all this. This evangelist,
writing among the Jews, more frequently observes this than any other of
the evangelists. Here the Old Testament prophecies had their
accomplishment in our Lord Jesus, by which it appears that this was he
that should come, and we are to look for no other; for this was he to
whom all the prophets bore witness. Now the scripture that was
fulfilled in the birth of Christ was that promise of a sign which God
gave to king Ahaz (Isa. vii. 14), Behold a virgin shall conceive; where
the prophet, encouraging the people of God to hope for the promised
deliverance from Sennacherib's invasion, directs them to look forward
to the Messiah, who was to come of the people of the Jews, and the
house of David; whence it was easy to infer, that though that people
and that house were afflicted, yet neither the one nor the other could
be abandoned to ruin, so long as God had such an honour, such a
blessing, in reserve for them. The deliverances which God wrought for
the Old-Testament church were types and figures of the great salvation
by Christ; and, if God will do the greater, he will not fail to do the
less.
The prophecy here quoted is justly ushered in with a Behold, which
commands both attention and admiration; for we have here the mystery of
godliness, which is, without controversy, great, that God was
manifested in the flesh.
1. The sign given is that the Messiah shall be born of a virgin. A
virgin shall conceive, and, by her, he shall be manifested in the
flesh. The word Almah signifies a virgin in the strictest sense, such
as Mary professes herself to be (Luke i. 34), I know not a man; nor had
it been any such wonderful sign as it was intended for, if it had been
otherwise. It was intimated from the beginning that the Messiah should
be born of a virgin, when it was said that he should be the seed of the
woman; so the seed of the woman as not to be the seed of any man.
Christ was born of a virgin not only because his birth was to be
supernatural, and altogether extraordinary, but because it was to be
spotless, and pure, and without any stain of sin. Christ would be born,
not of an empress or queen, for he appeared not in outward pomp or
splendour, but of a virgin, to teach us spiritual purity, to die to all
the delights of sense, and so to keep ourselves unspotted from the
world and the flesh that we may be presented chaste virgins to Christ.
2. The truth proved by this sign is, that he is the Son of God, and the
Mediator between God and man: for they shall call his name Immanuel;
that is, he shall be Immanuel; and when it is said, He shall be called,
it is meant, he shall be, the Lord our righteousness. Immanuel
signifies God with us; a mysterious name, but very precious; God
incarnate among us, and so God reconcilable to us, at peace with us,
and taking us into covenant and communion with himself. The people of
the Jews had God with them, in types and shadows, dwelling between the
cherubim; but never so as when the Word was made flesh--that was the
blessed Shechinah. What a happy step is hereby taken toward the
settling of a peace and correspondence between God and man, that the
two natures are thus brought together in the person of the Mediator! by
this he became an unexceptionable referee, a days-man, fit to lay his
hand upon them both, since he partakes of the nature of both. Behold,
in this, the deepest mystery, and the richest mercy, that ever was. By
the light of nature, we see God as a God above us; by the light of the
law, we see him as a God against us; but by the light of the gospel, we
see him as Immanuel, God with us, in our own nature, and (which is
more) in our interest. Herein the Redeemer commended his love. With
Christ's name, Immanuel, we may compare the name given to the gospel
church (Ezek. xlviii. 35). Jehovah Shammah--The Lord is there; the Lord
of hosts is with us.
Nor is it improper to say that the prophecy which foretold that he
should be called Immanuel was fulfilled, in the design and intention of
it, when he was called Jesus; for if he had not been Immanuel--God with
us, he could not have been Jesus--a Saviour; and herein consists the
salvation he wrought out, in the bringing of God and man together; this
was what he designed, to bring God to be with us, which is our great
happiness, and to bring us to be with God, which is our great duty.
VI. Joseph's obedience to the divine precept (v. 24). Being raised from
sleep by the impression which the dream made upon him, he did as the
angel of the Lord had bidden him, though it was contrary to his former
sentiments and intentions; he took unto him his wife; he did is
speedily, without delay, and cheerfully, without dispute; he was not
disobedient to the heavenly vision. Extraordinary direction like this
we are not now to expect; but God has still ways of making known his
mind in doubtful cases, by hints of providence, debates of conscience,
and advice of faithful friends; by each of these, applying the general
rules of the written word, we should, therefore, in all the steps of
our life, particularly the great turns of it, such as this of Joseph's,
take direction from God, and we shall find it safe and comfortable to
do as he bids us.
VII. The accomplishment of the divine promise (v. 25). She brought
forth her first-born son. The circumstances of it are more largely
related, Luke ii. 1, &c. Note, That which is conceived of the Holy
Ghost never proves abortive, but will certainly be brought forth in its
season. What is of the will of the flesh, and of the will of man, often
miscarries; but, if Christ be formed in the soul, God himself has begun
the good work which he will perform; what is conceived in grace will no
doubt be brought forth in glory.
It is here further observed, 1. That Joseph, though he solemnized the
marriage with Mary, his espoused wife, kept at a distance from her
while she was with child of this Holy thing; he knew her not till she
had brought him forth. Much has been said concerning the perpetual
virginity of our Lord: Jerome was very angry with Helvidius for denying
it. It is certain that it cannot be proved from scripture. Dr. Whitby
inclines to think that when it is said, Joseph knew her not till she
had brought forth her first-born, it is intimated that, afterwards, the
reason ceasing, he lived with her, according to the law, Exod. xxi. 10.
2. That Christ was the first-born; and so he might be called though his
mother had not any other children after him, according to the language
of scripture. Nor is it without a mystery that Christ is called her
first-born, for he is the first-born of every creature, that is, the
Heir of all things; and he is the first-born among many brethren, that
in all things he may have the pre-eminence. 3. That Joseph called his
name Jesus, according to the direction given him. God having appointed
him to be the Saviour, which was intimated in his giving him the name
Jesus, we must accept of him to be our Saviour, and, in concurrence
with that appointment, we must call him Jesus, our Saviour.
__________________________________________________________________
M A T T H E W.
CHAP. II.
In this chapter, we have the history of our Saviour's infancy, where we
find how early he began to suffer, and that in him the word of
righteousness was fulfilled, before he himself began to fulfil all
righteousness. Here is, I. The wise men's solicitous enquiry after
Christ, ver. 1-8. II. Their devout attendance on him, when they found
out where he was, ver. 9-12. III. Christ's flight into Egypt, to avoid
the cruelty of Herod, ver. 13-15. IV. The barbarous murder of the
infants of Bethlehem, ver. 16-18. V. Christ's return out of Egypt into
the land of Israel again, ver. 19-23.
The Wise Men Come to Jerusalem.
1 Now when Jesus was born in Bethlehem of Judea in the days of Herod
the king, behold, there came wise men from the east to Jerusalem, 2
Saying, Where is he that is born King of the Jews? for we have seen his
star in the east, and are come to worship him. 3 When Herod the king
had heard these things, he was troubled, and all Jerusalem with him.
4 And when he had gathered all the chief priests and scribes of the
people together, he demanded of them where Christ should be born. 5
And they said unto him, In Bethlehem of Judea: for thus it is written
by the prophet, 6 And thou Bethlehem, in the land of Juda, art not
the least among the princes of Juda: for out of thee shall come a
Governor, that shall rule my people Israel. 7 Then Herod, when he had
privily called the wise men, enquired of them diligently what time the
star appeared. 8 And he sent them to Bethlehem, and said, Go and
search diligently for the young child; and when ye have found him,
bring me word again, that I may come and worship him also.
It was a mark of humiliation put upon the Lord Jesus that, though he
was the Desire of all nations, yet his coming into the world was little
observed and taken notice of, his birth was obscure and unregarded:
herein he emptied himself, and made himself of no reputation. If the
Son of God must be brought into the world, one might justly expect that
he should be received with all the ceremony possible, that crowns and
sceptres should immediately have been laid at his feet, and that the
high and mighty princes of the world should have been his humble
servants; such a Messiah as this the Jews expected, but we see none of
all this; he came into the world, and the world knew him not; nay, he
came to his own, and his own received him not; for having undertaken to
make satisfaction to his Father for the wrong done him in his honour by
the sin of man, he did it by denying himself in, and despoiling himself
of, the honours undoubtedly due to an incarnate Deity; yet, as
afterward, so in his birth, some rays of glory darted forth in the
midst of the greatest instances of his abasement. Though there was the
hiding of his power, yet he had horns coming out of his hand (Hab. iii.
4) enough to condemn the world, and the Jews especially, for their
stupidity.
The first who took notice of Christ after his birth were the shepherds
(Luke ii. 15, &c.), who saw and heard glorious things concerning him,
and made them known abroad, to the amazement of all that heard them, v.
17, 18. After that, Simeon and Ann a spoke of him, by the Spirit, to
all that were disposed to heed what they said, Luke ii. 38. Now, one
would think, these hints should have been taken by the men of Judah and
the inhabitants of Jerusalem, and they should with both arms have
embraced the long-looked-for Messiah; but, for aught that appears, he
continued nearly two years after at Bethlehem, and no further notice
was taken of him till these wise men came. Note, Nothing will awaken
those that are resolved to be regardless. Oh the amazing stupidity of
these Jews! And no less that of many who are called Christians!
Observe,
I. When this enquiry was made concerning Christ. It was in the days of
Herod the king. This Herod was an Edomite, made king of Judea by
Augustus and Antonius, the then chief rulers of the Roman state, a man
made up of falsehood and cruelty; yet he was complimented with the
title of Herod the Great. Christ was born in the 35th year of his
reign, and notice is taken of this, to show that the sceptre had now
departed from Judah, and the lawgiver from between his feet; and
therefore now was the time for Shiloh to come, and to him shall the
gathering of the people be: witness these wise men, Gen. xlix. 10.
II. Who and what these wise men were; they are here called
Magoi--Magicians. Some that it in a good sense; the Magi among the
Persians were their philosophers and their priests; nor would they
admit any one for their king who had not first been enrolled among the
Magi; others think they dealt in unlawful arts; the word is used of
Simon, the sorcerer (Acts viii. 9, 11), and of Elymas, the sorcerer
(Acts xiii. 6), nor does the scripture use it in any other sense; and
then it was an early instance and presage of Christ's victory over the
devil, when those who had been so much his devotees became the early
adorers even of the infant Jesus; so soon were trophies of his victory
over the powers of darkness erected. Well, whatever sort of wise men
they were before, now they began to be wise men indeed when they set
themselves to enquire after Christ.
This we are sure of, 1. That they were Gentiles, and not belonging to
the commonwealth of Israel. The Jews regarded not Christ, but these
Gentiles enquired him out. Note, Many times those who are nearest to
the means, are furthest from the end. See ch. viii. 11, 12. The respect
paid to Christ by these Gentiles was a happy presage and specimen of
what would follow when those who were afar off should be made nigh by
Christ. 2. That they were scholars. They dealt in arts, curious arts;
good scholars should be good Christians, and then they complete their
learning when they learn Christ. 3. That they were men of the east, who
were noted for their soothsaying, Isa. ii. 6. Arabia is called the land
of the east (Gen. xxv. 6), and the Arabians are called men of the east,
Judg. vi. 3. The presents they brought were the products of that
country; the Arabians had done homage to David and Solomon as types of
Christ. Jethro and Job were of that country. More than this we have not
to say of them. The traditions of the Romish church are frivolous, that
they were in number three (though one of the ancients says that they
were fourteen), that they were kings, and that they lie buried in
Colen, thence called the three kings of Colen; we covet not to be wise
above what is written.
III. What induced them to make this enquiry. They, in their country,
which was in the east, had seen an extraordinary star, such as they had
not seen before; which they took to be an indication of an
extraordinary person born in the land of Judea, over which land this
star was seen to hover, in the nature of a comet, or a meteor rather,
in the lowers regions of the air; this differed so much from any thing
that was common that they concluded it to signify something uncommon.
Note, Extraordinary appearances of God in the creatures should put us
upon enquiring after his mind and will therein; Christ foretold signs
in the heavens. The birth of Christ was notified to the Jewish
shepherds by an angel, to the Gentile philosophers by a star: to both
God spoke in their own language, and in the way they were best
acquainted with. Some think that the light which the shepherds saw
shining round about them, the night after Christ was born, was the very
same which to the wise men, who lived at such a distance, appeared as a
star; but this we cannot easily admit, because the same star which they
had seen in the east they saw a great while after, leading them to the
house where Christ lay; it was a candle set up on purpose to guide them
to Christ. The idolaters worshipped the stars as the host of heaven,
especially the eastern nations, whence the planets have the names of
their idol-gods; we read of a particular star they had in veneration,
Amos v. 26. Thus the stars that had been misused came to be put to the
right use, to lead men to Christ; the gods of the heathen became his
servants. Some think this star put them in mind of Balaam's prophecy,
that a star should come out of Jacob, pointing at a sceptre, that shall
rise out of Israel; see Num. xxiv. 17. Balaam came from the mountains
of the east, and was one of their wise men. Others impute their enquiry
to the general expectation entertained at that time, in those eastern
parts, of some great prince to appear. Tacitus, in his history (lib.
5), takes notice of it; Pluribus persuasio inerat, antiquis sacerdotum
literis contineri, eo ipso tempore fore, ut valesceret oriens,
profectique Judaea rerum potirentur--A persuasion existed in the minds
of many that some ancient writings of the priests contained a
prediction that about that time an eastern power would prevail, and
that persons proceeding from Judea would obtain dominion. Suetonius
also, in the life of Vespasian, speaks of it; so that this
extraordinary phenomenon was construed as pointing to that king; and we
may suppose a divine impression made upon their minds, enabling them to
interpret this star as a signal given by Heaven of the birth of Christ.
IV. How they prosecuted this enquiry. They came from the east to
Jerusalem, in further quest of this prince. Wither shall they come to
enquire for the king of the Jews, but to Jerusalem, the mother-city,
whither the tribes go up, the tribes of the Lord? They might have said,
"If such a prince be born, we shall hear of him shortly in our own
country, and it will be time enough then to pay our homage to him." But
so impatient were they to be better acquainted with him, that they took
a long journey on purpose to enquire after him. Note, Those who truly
desire to know Christ, and find him, will not regard pains or perils in
seeking after him. Then shall we know, if we follow on to know the
Lord.
Their question is, Where is he that is born king of the Jews? They do
not ask, whether there were such a one born? (they are sure of that,
and speak of it with assurance, so strongly was it set home upon their
hearts); but, Where is he born? Note, Those who know something of
Christ cannot but covet to know more of him. They call Christ the King
of the Jews, for so the Messiah was expected to be: and he is Protector
and Ruler of all the spiritual Israel, he is born a King.
To this question they doubted not but to have a ready answer, and to
find all Jerusalem worshipping at the feet of this new king; but they
come from door to door with this question, and no man can give them any
information. Note, There is more gross ignorance in the world, and in
the church too, than we are aware of. Many that we think should direct
us to Christ are themselves strangers to him. They ask, as the spouse
of the daughters of Jerusalem, Saw ye him whom my soul loveth? But they
are never the wiser. However, like the spouse, they pursue the enquiry,
Where is he that is born king of the Jews? Are they asked, "Why do ye
make this enquiry?" It is because they have seen his star in the east.
Are they asked, "What business have ye with him? What have the men of
the east to do with the King of the Jews?" They have their answer
ready, We are come to worship him. They conclude he will, in process of
time, be their king, and therefore they will betimes ingratiate
themselves with him and with those about him. Note, Those in whose
hearts the day-star is risen, to give them any thing of the knowledge
of Christ, must make it their business to worship him. Have we seen
Christ's star? Let us study to give him honour.
V. How this enquiry was treated at Jerusalem. News of it at last came
to court; and when Herod heard it he was troubled, v. 3. He could not
be a stranger to the prophecies of the Old Testament, concerning the
Messiah and his kingdom, and the times fixed for his appearing by
Daniel's weeks; but, having himself reigned so long and so
successfully, he began to hope that those promises would for ever fail,
and that his kingdom would be established and perpetuated in spite of
them. What a damp therefore must it needs be upon him, to hear talk of
this King being born, now, when the time fixed for his appearing had
come! Note, Carnal wicked hearts dread nothing so much as the
fulfilling of the scriptures.
But though Herod, an Edomite, was troubled, one would have thought
Jerusalem should rejoice greatly to hear that her King comes; yet, it
seems, all Jerusalem, except the few there that waited for the
consolation of Israel, were troubled with Herod, and were apprehensive
of I know not what ill consequences of the birth of this new king, that
it would involve them in war, or restrain their lusts; they, for their
parts, desired no king but Herod; no, not the Messiah himself. Note,
The slavery of sin is foolishly preferred by many to the glorious
liberty of the children of God, only because they apprehend some
present difficulties attending that necessary revolution of the
government in the soul. Herod and Jerusalem were thus troubled, from a
mistaken notion that the kingdom of the Messiah would clash and
interfere with the secular powers; whereas the star that proclaimed him
king plainly intimated that his kingdom was heavenly, and not of this
lower world. Note, The reason why the kings of the earth, and the
people, oppose the kingdom of Christ, is because they do not know it,
but err concerning it.
VI. What assistance they met with in this enquiry from the scribes and
the priests, v. 4-6. Nobody can pretend to tell where the King of the
Jews is, but Herod enquires where it was expected he should be born.
The persons he consults are, the chief priests, who were teachers by
office; and the scribes, who made it their business to study the law;
their lips must keep knowledge, but then the people must enquire the
law at their mouth, Mal. ii. 7. It was generally known that Christ
should be born at Bethlehem (John vii. 42); but Herod would have
counsel's opinion upon it, and therefore applies himself to the proper
persons; and, that he might be the better satisfied, he has them
altogether, all the chief priests, and all the scribes; and demands of
them what was the place, according to the scriptures of the Old
Testament, where Christ should be born? Many a good question is put
with an ill design, so was this by Herod.
The priests and scribes need not take any long time to give an answer
to this query; nor do they differ in their opinion, but all agree that
the Messiah must be born in Bethlehem, the city of David, here called
Bethlehem of Judea, to distinguish it from another city of the same
name in the land of Zebulun, Josh. xix. 15. Bethlehem signifies the
house of bread; the fittest place for him to be born in who is the true
manna, the bread which came down from heaven, which was given for the
life of the world. The proof they produce is taken from Mic. v. 2,
where it is foretold that though Bethlehem be little among the
thousands of Judah (so it is in Micah), no very populous place, yet it
shall be found not the least among the princes of Judah (so it is
here); for Bethlehem's honour lay not, as that of other cities, in the
multitude of the people, but in the magnificence of the princes it
produced. Though, upon some accounts, Bethlehem was little, yet herein
it had the pre-eminence above all the cities of Israel, that the Lord
shall count, when he writes up the people, that this man, even the man
Christ Jesus, was born there, Ps. lxxxvii. 6. Out of thee shall come a
Governor, the King of the Jews. Note, Christ will be a Saviour to those
only who are willing to take him for their Governor. Bethlehem was the
city of David, and David the glory of Bethlehem; there, therefore, must
David's son and successor be born. There was a famous well at
Bethlehem, by the gate, which David longed to drink of (2 Sam. xxiii.
15); in Christ we have not only bread enough and to spare, but may come
and take also of the water of life freely. Observe here how Jews and
Gentiles compare notes about Jesus Christ. The Gentiles know the time
of his birth by a star; the Jews know the place of it by the
scriptures; and so they are capable of informing one another. Note, It
would contribute much to the increase of knowledge, if we did thus
mutually communicate what we know. Men grow rich by bartering and
exchanging; so, if we have knowledge to communicate to others, they
will be ready to communicate to us; thus many shall discourse, shall
run to and fro, and knowledge shall be increased.
VII. The bloody project and design of Herod, occasioned by this
enquiry, v. 7, 8. Herod was now an old man, and had reigned thirty-five
years; this king was but newly born, and not likely to enterprise any
thing considerable for many years; yet Herod is jealous of him. Crowned
heads cannot endure to think of successors, much less of rivals; and
therefore nothing less than the blood of this infant king will satisfy
him; and he will not give himself liberty to think that, if this
new-born child should be indeed the Messiah, in opposing him, or making
any attempts upon him, he would be found fighting against God, than
which nothing is more vain, nothing more dangerous. Passion has got the
mastery of reason and conscience.
Now, 1. See how cunningly he laid the project (v. 7, 8). He privily
called the wise men, to talk with them about this matter. He would not
openly own his fears and jealousies; it would be his disgrace to let
the wise men know them, and dangerous to let the people know them.
Sinners are often tormented with secret fears, which they keep to
themselves. Herod learns of the wise men the time when the star
appeared, that he might take his measures accordingly; and then employs
them to enquire further, and bids them bring him an account. All this
might look suspicious, if he had not covered it with a show of
religion: that I may come and worship him also. Note, The greatest
wickedness often conceals itself under a mask of piety. Absalom cloaks
his rebellious project with a vow.
2. See how strangely he was befooled and infatuated in this, that he
trusted it with the wise men, and did not choose some other managers,
that would have been true to his interests. It was but seven miles from
Jerusalem; how easily might he have sent spies to watch the wise men,
who might have been as soon there to destroy the child as they to
worship him! Note, God can hide from the eyes of the church's enemies
those methods by which they might easily destroy the church; when he
intends to lead princes away spoiled, his way is to make the judges
fools.
The Wise Men Worship Christ.
9 When they had heard the king, they departed; and, lo, the star, which
they saw in the east, went before them, till it came and stood over
where the young child was. 10 When they saw the star, they rejoiced
with exceeding great joy. 11 And when they were come into the house,
they saw the young child with Mary his mother, and fell down, and
worshipped him: and when they had opened their treasures, they
presented unto him gifts; gold, and frankincense, and myrrh. 12 And
being warned of God in a dream that they should not return to Herod,
they departed into their own country another way.
We have here the wise men's humble attendance upon this new-born King
of the Jews, and the honours they paid him. From Jerusalem they went to
Bethlehem, resolving to seek till they should find; but it is very
strange that they went alone; that not one person of the court, church,
or city, should accompany them, if not in conscience, yet in civility
to them, or touched with a curiosity to see this young prince. As the
queen of the south, so the wise men of the east, will rise up in
judgment against the men of that generation, and of this too, and will
condemn them; for they came from a far country, to worship Christ;
while the Jews, his kinsmen, would not stir a step, would not go to the
next town to bid him welcome. It might have been a discouragement to
these wise men to find him whom they sought thus neglected at home. Are
we come so far to honour the King of the Jews, and do the Jews
themselves put such a slight upon him and us? Yet they persist in their
resolution. Note, We must continue our attendance upon Christ, though
we be alone in it; whatever others do, we must serve the Lord; if they
will not go to heaven with us, yet we must not go to hell with them.
Now,
I. See how they found out Christ by the same star that they had seen in
their own country, v. 9, 10. Observe, 1. How graciously God directed
them. By the first appearance of the star they were given to understand
where they might enquire for this King, and then it disappeared, and
they were left to take the usual methods for such an enquiry. Note,
Extraordinary helps are not to be expected where ordinary means are to
be had. Well, they had traced the matter as far as they could; they
were upon their journey to Bethlehem, but that is a populous town,
where shall they find him when they come thither? Here they were at a
loss, at their wit's end, but not at their faith's end; they believed
that God, who had brought them thither by his word, would not leave
them there; nor did he; for, behold, the star which they saw in the
east went before them. Note, If we go on as far as we can in the way of
duty, God will direct and enable us to do that which of ourselves we
cannot do; Up, and be doing, and the Lord will be with thee.
Vigilantibus, non dormientibus, succurit lex--The law affords its aid,
not to the idle, but to the active. The star had left them a great
while, yet now returns. They who follow God in the dark shall find that
light is sown, is reserved, for them. Israel was led by a pillar of
fire to the promised land, the wise men by a star to the promised Seed,
who is himself the bright and morning Star, Rev. xxii. 16. God would
rather create a new thing than leave those at a loss who diligently and
faithfully sought him. This star was the token of God's presence with
them; for he is light, and goes before his people as their Guide. Note,
If we by faith eye God in all our ways, we may see ourselves under his
conduct; he guides with his eye (Ps. xxxii. 8), and said to them, This
is the way, walk in it: and there is a day-star that arises in the
hearts of those that enquire after Christ, 2 Pet. i. 19. 2. Observe how
joyfully they followed God's direction (v. 10). When they saw the star,
they rejoiced with exceeding great joy. Now they saw they were not
deceived, and had not taken this long journey in vain. When the desire
cometh, it is a tree of life. Now they were sure that God was with
them, and the tokens of his presence and favour cannot but fill with
joy unspeakable the souls of those that know how to value them. Now
they could laugh at the Jews in Jerusalem, who, probably, had laughed
at them as coming on a fool's errand. The watchmen can give the spouse
no tidings of her beloved; yet it is but a little that she passes from
them, and she finds him, Cant. iii. 3, 4. We cannot expect too little
from man, nor too much from God. What a transport of joy these wise men
were in upon this sight of the star; none know so well as those who,
after a long and melancholy night of temptation and desertion, under
the power of a Spirit of bondage, at length receive the spirit of
adoption, witnessing with their spirits that they are the children of
God; this is light out of darkness; it is life from the dead. Now they
had reason to hope for a sight of the Lord's Christ speedily, of the
Sun of righteousness, for they see the Morning Star. Note, We should be
glad of every thing that will show us the way to Christ. This star was
sent to meet the wise men, and to conduct them into the presence
chamber of the King; by this master of ceremonies they were introduced,
to have their audience. Now God fulfills his promise of meeting those
that are disposed to rejoice and work righteousness (Isa. lxiv. 5), and
they fulfill his precept. Let the hearts of those rejoice that seek the
Lord, Ps. cv. 3. Note, God is pleased sometimes to favour young
converts with such tokens of his love as are very encouraging to them,
in reference to the difficulties they meet with at their setting out of
the ways of God.
II. See how they made their address to him when they had found him, v.
11. We may well imagine their expectations were raised to find this
royal babe, though slighted by the nation, yet honourably attended at
home; and what a disappointment it was to them when they found a
cottage was his palace, and his own poor mother all the retinue he had!
Is this the Saviour of the world? Is this the King of the Jews, nay,
and the Prince of the kings of the earth? Yes, this is he, who, though
he was rich, yet, for our sakes, became thus poor. However, these wise
men were so wise as to see through this veil, and in this despised babe
to discern the glory as of the Only-begotten of the Father; they did
not think themselves balked or baffled in their enquiry; but, as having
found the King they sought, they presented themselves first, and then
their gifts, to him.
1. They presented themselves to him: they fell down, and worshipped
him. We do not read that they gave such honour to Herod, though he was
in the height of his royal grandeur; but to this babe they gave this
honour, not only as to a king (then they would have done the same to
Herod), but as to a God. Note, All that have found Christ fall down
before him; they adore him, and submit themselves to him. He is thy
Lord, and worship thou him. It will be the wisdom of the wisest of men,
and by this it will appear they know Christ, and understand themselves
and their true interests, if they be humble, faithful worshippers of
the Lord Jesus.
2. They presented their gifts to him. In the eastern nations, when they
did homage to their kings, they made them presents; thus the subjection
of the kings of Sheba to Christ is spoken of (Ps. lxxii. 10), They
shall bring presents, and offer gifts. See Isa. lx. 6. Note, With
ourselves, we must give up all that we have to Jesus Christ; and if we
be sincere in the surrender of ourselves to him, we shall not be
unwilling to part with what is dearest to us, and most valuable, to him
and for him; nor are our gifts accepted, unless we first present
ourselves to him living sacrifices. God had respect to Abel, and then
to his offering. The gifts they presented were, gold, frankincense, and
myrrh, money, and money's-worth. Providence sent this for a seasonable
relief to Joseph and Mary in their present poor condition. These were
the products of their own country; what God favours us with, we must
honour him with. Some think there was a significancy in their gifts;
they offered him gold, as a king, paying him tribute, to Caesar, the
things that are Caesar's; frankincense, as God, for they honoured God
with the smoke of incense; and myrrh, as a Man that should die, for
myrrh was used in embalming dead bodies.
III. See how they left him when they had made their address to him, v.
12. Herod appointed them to bring him word what discoveries they had
made, and, it is probable, they would have done so, if they had not
been countermanded, not suspecting their being thus made his tools in a
wicked design. Those that mean honestly and well themselves are easily
made to believe that others do so too, and cannot think the world is as
bad as it really is; but the Lord knows how to deliver the godly out of
temptation. We do not find that the wise men promised to come back to
Herod, and, if they had, it must have been with the usual proviso, If
God permit; God did not permit them, and prevented the mischief Herod
designed to the Child Jesus, and the trouble it would have been to the
wise men to have been made involuntarily accessory to it. They were
warned of God, chrematisthentes--oraculo vel responso accepto--by an
oracular intimation. Some think it intimates that they asked counsel of
God, and that this was the answer. Note, Those that act cautiously, and
are afraid of sin and snares, if they apply themselves to God for
direction, may expect to be led in the right way. They were warned not
to return to Herod, nor to Jerusalem; those were unworthy to have
reports brought them concerning Christ, that might have seen with their
own eyes, and would not. They departed into their own country another
way, to bring the tidings to their countrymen; but it is strange that
we never hear any more of them, and that they or theirs did not
afterwards attend him in the temple, whom they had worshipped in the
cradle. However, the direction they had from God in their return would
be a further confirmation of their faith in this Child, as the Lord
from heaven.
The Flight into Egypt.
13 And when they were departed, behold, the angel of the Lord appeareth
to Joseph in a dream, saying, Arise, and take the young child and his
mother, and flee into Egypt, and be thou there until I bring thee word:
for Herod will seek the young child to destroy him. 14 When he arose,
he took the young child and his mother by night, and departed into
Egypt: 15 And was there until the death of Herod: that it might be
fulfilled which was spoken of the Lord by the prophet, saying, Out of
Egypt have I called my son.
We have here Christ's flight into Egypt to avoid the cruelty of Herod,
and this was the effect of the wise men's enquiry after him; for,
before that, the obscurity he lay in was his protection. It was but
little respect (compared with what should have been) that was paid to
Christ in his infancy: yet even that, instead of honouring him among
his people, did but expose him.
Now here observe, 1. The command given to Joseph concerning it, v. 13.
Joseph knew neither the danger the child was in, nor how to escape it;
but God by an angel, tells him both in a dream, as before he directed
him in like manner what to do, ch. i. 20. Joseph, before his alliance
to Christ, had not been wont to converse with angels as now. Note,
those that are spiritually related to Christ by faith have that
communion and correspondence with Heaven which before they were
strangers to.
1. Joseph is here told what their danger was: Herod will seek the young
child to destroy him. Note, God is acquainted with all the cruel
projects and purposes of the enemies of his church. I know thy rage
against me, saith God to Sennacherib, Isa. xxxvii. 28. How early was
the blessed Jesus involved in trouble! Usually, even those whose riper
years are attended with toils and perils have a peaceable and quiet
infancy; but it was not so with the blessed Jesus: his life and
sufferings began together; he was born a man striven with, as Jeremiah
was (Jer. xv. 10), who was sanctified from the womb, Jer. i. 5. Both
Christ the head, and the church his body, agree in saying, Many a time
have they afflicted me, from my youth up. Pharaoh's cruelty fastens
upon the Hebrews' children, and a great red dragon stands ready to
devour the man-child as soon as it should be born, Rev. xii. 4.
2. He is directed what to do, to escape the danger; Take the young
child, and flee into Egypt. Thus early must Christ give an example to
his own rule (ch. x. 23): When they persecute you in one city, flee to
another. He that came to die for us, when his hour was not yet come,
fled for his own safety. Self-preservation, being a branch of the law
of nature, is eminently a part of the law of God. Flee; but why into
Egypt? Egypt was infamous for idolatry, tyranny, and enmity to the
people of God; it had been a house of bondage to Israel, and
particularly cruel to the infants of Israel; in Egypt, as much as in
Ramah, Rachel had been weeping for her children; yet that is appointed
to be a place of refuge to the hold child Jesus. Note, God, when he
pleases, can make the worst of places serve the best of purposes; for
the earth is the Lord's, he makes what use he pleases of it: sometimes
the earth helps the woman Rev. xii. 16. God, who made Moab a shelter to
his outcasts, makes Egypt a refuge for his Son. This may be considered,
(1.) As a trial of faith of Joseph and Mary. They might be tempted to
think, "If this child be the Son of God, as we are told he is, has he
no other way to secure himself from a man that is a worm, than by such
a mean and inglorious retreat as this? Cannot he summon legions of
angels to be his life-guard, or cherubim with flaming swords to keep
this tree of life? Cannot he strike Herod dead, or wither the hand that
is stretched out against him, and so save us the trouble of this
remove?" They had been lately told that he should be the glory of his
people Israel; and is the land of Israel so soon become too hot for
him? But we find not that they made any such objections; their faith,
being tried, was found firm, they believe this is the Son of God,
though they see no miracle wrought for his preservation; but they are
put to the use of ordinary means. Joseph had great honour put upon him
in being the husband of the blessed virgin; but that honour has trouble
attending it, as all honours have in this world; Joseph must take the
young child, and carry him into Egypt; and now it appeared how well God
had provided for the young child and his mother, in appointing Joseph
to stand in so near a relation to them; now the gold which the wise men
brought would stand them in stead to bear their charges. God foresees
his people's distresses, and provides against them beforehand. God
intimates the continuance of his care and guidance, when he saith, Be
thou there until I bring thee word, so that he must expect to hear from
God again, and not stir without fresh orders. Thus God will keep his
people still in a dependence upon him.
(2.) As an instance of the humiliation of our Lord Jesus. As there was
no room for him in the inn in Bethlehem, so there was no quiet room for
him in the land of Judea. Thus was he banished from the earthly Canaan,
that we, who for sin were banished from the heavenly Canaan, might not
be for ever expelled. If we and our infants be at any time in straits,
let us remember the straits Christ in his infancy was brought into, and
be reconciled to them.
(3.) As a token of God's displeasure against the Jews, who took so
little notice of him; justly does he leave those who have slighted him.
We have also here an earnest of his favour to the Gentiles, to whom the
apostles were to bring the gospel when the Jews rejected it. If Egypt
entertain Christ when he is forced out of Judea, it will not be long
ere it be said, Blessed be Egypt my people, Isa. xix. 25.
II. Joseph's obedience to this command, v. 14. The journey would be
inconvenient and perilous both to the young child and to his mother;
they were but poorly provided for it, and were likely to meet with cold
entertainment in Egypt: yet Joseph was not disobedient to the heavenly
vision, made no objection, nor was dilatory in his disobedience. As
soon as he had received his orders, he immediately arose, and went away
by night, the same night, as it should seem, that he received the
orders. Note, Those that would make sure work of their obedience must
make quick work of it. Now Joseph went out, as his father Abraham did,
with an implicit dependence upon God, not knowing whither he went, Heb.
xi. 8. Joseph and his wife, having little, had little to care of in
this remove. An abundance encumbers a necessary flight. If rich people
have the advantage of the poor while they possess what they have, the
poor have the advantage of the rich when they are called to part with
it.
Joseph took the young child and his mother. Some observe, that the
young child is put first, as the principal person, and Mary is called,
not the wife of Joseph, but, which was her great dignity, the mother of
the young child. This was not the first Joseph that was driven from
Canaan to Egypt for a shelter from the anger of his brethren; this
Joseph ought to be welcome there for the sake of that.
If we may credit tradition, at their entrance into Egypt, happening to
go into a temple, all the images of their gods were overthrown by an
invisible power, and fell, like Dagon before the ark, according to that
prophecy, The Lord shall come into Egypt, and the idols of Egypt shall
be moved at his presence, Isa. xix. 1. They continued in Egypt till the
death of Herod, which, some think, was seven years, others think, not
so many months. There they were at a distance from the temple and the
service of it, and in the midst of idolaters; but God sent them
thither, and will have mercy, and not sacrifice. Though they were far
from the temple of the Lord, they had with them the Lord of the temple.
A forced absence from God's ordinances, and a forced presence with
wicked people, may be the lot, are not the sin, yet cannot but be the
grief, of good people.
III. The fulfilling of the scripture in a this--that scripture (Hos.
xi. 1), Out of Egypt have I called my son. Of all the evangelists,
Matthew takes most notice of the fulfilling of the scripture in what
concerned Christ, because his gospel was first published among the
Jews, with whom that would add much strength and lustre to it. Now this
word of the prophet undoubtedly referred to the deliverance of Israel
out of Egypt, in which God owned them for his son, his first-born
(Exod. iv. 22); but it is here applied, by way of analogy, to Christ,
the Head of the church. Note, The scripture has many accomplishments,
so full and copious is it, and so well ordered in all things. God is
every day fulfilling the scripture. Scripture is not of private
interpretation: we must give it its full latitude. "When Israel was a
child, then I loved him; and, though I loved him, I suffered him to be
a great while in Egypt; but, because I loved him, in due time I called
him out of Egypt." They that read this must, in their thoughts, not
only look back, but look forward; that which has been shall be again
(Eccl. i. 9); and the manner of expression intimates this; for it is
not said, I called him, but I called my son, out of Egypt.Note, It is
no new thing for God's sons to be in Egypt, in a strange land, in a
house of bondage; but they shall be fetched out. They may be hid in
Egypt, but they shall not be left there. All the elect of God, being by
nature children of wrath, are born in a spiritual Egypt, and in
conversion are effectually called out. It might be objected against
Christ that he had been in Egypt. Must the Sun of righteousness arise
out of that land of darkness! But this shows that to be no strange
thing; Israel was brought out of Egypt, to be advanced to the highest
honours; and this is but doing the same thing.
The Slaughter of the Children.
16 Then Herod, when he saw that he was mocked of the wise men, was
exceeding wroth, and sent forth, and slew all the children that were in
Bethlehem, and in all the coasts thereof, from two years old and under,
according to the time which he had diligently enquired of the wise men.
17 Then was fulfilled that which was spoken by Jeremy the prophet,
saying, 18 In Rama was there a voice heard, lamentation, and weeping,
and great mourning, Rachel weeping for her children, and would not be
comforted, because they are not.
Here is, I. Herod's resentment of the departure of the wise men. He
waited long for their return; he hopes, though they be slow, they will
be sure, and he shall crush this rival at his first appearing; but he
hears, upon enquiry, that they are gone off another way, which
increases his jealousy, and makes him suspect they are in the interest
of this new King, which made him exceedingly wroth; and he is the more
desperate and outrageous for his being disappointed. Note, Inveterate
corruption swells the higher for the obstructions it meets with in a
sinful pursuit.
II. His political contrivance, notwithstanding this, to take off him
that is born King of the Jews. If he could not reach him by a
particular execution, he doubted not but to involve him in a general
stroke, which, like the sword of war, should devour one as well as
another. This would be sure work; and thus those that would destroy
their own iniquity must be sure to destroy all their iniquities. Herod
was an Edomite, enmity to Israel was bred in the bone with him. Doeg
was an Edomite, who, for David's sake, slew all the priests of the
Lord. It was strange that Herod could find any so inhuman as to be
employed in such a bloody and barbarous piece of work; but wicked hands
never want wicked tools to work with. Little children have always been
taken under the special protection, not only of human laws, but of
human nature; yet these are sacrificed to the rage of this tyrant,
under whom, as under Nero, innocence is the least security. Herod was,
throughout his reign, a bloody man; it was not long before, that he
destroyed the whole Sanhedrim, or bench of judges; but blood to the
blood-thirsty is like drink to those in a dropsy; Quo plus sunt potae,
plus sitiuntur aquae--The more they drink, the more thirsty they
become. Herod was now about seventy years old, so that an infant, at
this time under two years old, was not likely ever to give him any
disturbance. Nor was he a man over fond of his own children, or of
their preferment, having formerly slain two of his own sons, Alexander
and Aristobulus, and his son Antipater after this, but five days before
he himself died; so that it was purely to gratify his own brutish lusts
of pride and cruelty that he did this. All is fish that comes to his
net.
Observe, What large measures he took, 1. As to time; He slew all from
two years old and under. It is probable that the blessed Jesus was at
this time not a year old; yet Herod took in all the infants under two
years old, that he might be sure not to miss of his prey. He cares not
how many heads fall, which he allows to be innocent, provided that
escape not which he supposes to be guilty. 2. As to place; He kills all
the male children, not only in Bethlehem, but in all the coasts
thereof, in all the villages of that city. This was being overmuch
wicked, Eccl. vii. 17. Hate, an unbridled wrath, armed with an unlawful
power, often transports men to the most absurd and unreasonable
instances of cruelty. It was no unrighteous thing for God to permit
this; every life is forfeited to his justice as soon as it commences;
that sin which entered by one man's disobedience, introduced death with
it; and we are not to suppose any thing more than that common guilt, we
are not to suppose that these children were sinners above all that were
in Israel, because they suffered such things. God's judgments are a
great deep. The diseases and deaths of little children are proofs of
original sin. But we must look upon this murder of the infants under
another character: it was their martyrdom. How early did persecution
commence against Christ and his kingdom! Think ye that he came to send
peace on the earth? No, but a sword, such a sword as this, ch. x. 34,
35. A passive testimony was hereby given to the Lord Jesus. As when he
was in the womb, he was witnessed to by a child's leaping in the womb
for joy at his approach, so now, at two years old, he had contemporary
witnesses to him of the same age. They shed their blood for him, who
afterwards shed his for them. These were the infantry of the noble army
of martyrs. If these infants were thus baptized with blood, though it
were their own, into the church triumphant, it could not be said but
that, with what they got in heaven, they were abundantly recompensed
for what they lost on earth. Out of the mouths of these babes and
sucklings God did perfect his praise; otherwise, it is not good to the
Almighty that he should thus afflict.
The tradition of the Greek church (and we have it in the AEthiopic
missal) is, that the number of the children slain was 14,000; but that
is very absurd. I believe, if the births of the male children in the
weekly bills were computed, there would not be found so many under two
years old, in one of the most populous cities in the world, that was
not near a fortieth part of it. But it is an instance of the vanity of
tradition. It is strange that Josephus does not relate this story; but
he wrote long after St. Matthew, and it is probable that he therefore
would not relate it, because he would not so far countenance the
Christian history; for he was a zealous Jew; but, to be sure, if it had
not been true and well attested, he would have contested it. Macrobius,
a heathen writer, tells us, that when Augustus Caesar heard that Herod,
among the children he order to be slain under two years old, slew his
own son, he passed this jest upon him, That it was better to be Herod's
swine than his son. The usage of the country forbade him to kill a
swine, but nothing could restrain him from killing his son. Some think
that he had a young child at nurse in Bethlehem; others think that,
through mistake, two events are confounded--the murder of the infants,
and the murder of his son Antipater. But for the church of Rome to put
the Holy Innocents, as they call them, into their calendar, and observe
a day in memory of them, while they have so often, by their barbarous
massacres, justified, and even out--one Herod, is but to do as their
predecessors did, who built the tombs of the prophets, while they
themselves filled up the same measure.
Some observe another design of Providence in the murder of the infants.
By all the prophecies of the Old Testament it appears that Bethlehem
was the place, and this the time, of the Messiah's nativity; now all
the children of Bethlehem, born at this time, being murdered, and Jesus
only escaping, none but Jesus could pretend to be the Messiah. Herod
now thought he had baffled all the Old Testament prophecies, had
defeated the indications of the star, and the devotions of the wise
men, by ridding the country of this new King; having burnt the hive, he
concludes he had killed the master bee; but God in heaven laughs at
him, and has him in derision. Whatever crafty cruel devices are in
men's hearts, the counsel of the Lord shall stand.
III. The fulfilling of scripture in this (v. 17, 18); Then was
fulfilled that prophecy (Jer. xxxi. 15), A voice was heard in Ramah.
See and adore the fulness of the scripture! That prediction was
accomplished in Jeremiah's time, when Nebuzaradan, after he had
destroyed Jerusalem, brought all his prisoners to Ramah (Jer. xl. 1),
and there disposed of them as he pleased, for the sword, or for
captivity. Then was the cry in Ramah heard to Bethlehem (for those two
cities, the one in Judah's lot, and the other in Benjamin's, were not
far asunder); but now the prophecy is again fulfilled in the great
sorrow that was for the death of these infants. The scripture was
fulfilled,
1. In the place of this mourning. The noise of it was heard from
Bethlehem to Ramah; for Herod's cruelty extended itself to all the
coasts of Bethlehem, even into the lot of Benjamin, among the children
of Rachel. Some think the country about Bethlehem was called Rachel,
because there she died, and was buried. Rachel's sepulchre was hard by
Bethlehem, Gen. xxxv. 16, 19. Compare 1 Sam. x. 2. Rachel had her heart
much set upon children: the son she died in travail of she called
Benoni--the son of her sorrow. These mothers were like Rachel, lived
near Rachel's grave, and many of them descended from Rachel; and
therefore their lamentations are elegantly represented by Rachel's
weeping.
2. In the degree of this mourning. It was lamentation and mourning, and
great mourning; all little enough to express the sense they had of this
aggravated calamity. There was a great cry in Egypt when the first-born
were slain, and so there was here when the youngest was slain; for whom
we naturally have a particular tenderness. Here was a representation of
this world we live in. We hear in it lamentation, and weeping, and
mourning, and see the tears of the oppressed, some upon one account,
and some upon another. Our ways lie through a vale of tears. This
sorrow was so great, that they would not be comforted. They hardened
themselves in it, and took a pleasure in their grief. Blessed be God,
there is no occasion of grief in this world, no, not that which is
supplied by sin itself, that will justify us in refusing to be
comforted! They would not be comforted, because they are not, that is,
they are not in the land of the living, are not as they were, in their
mothers' embraces. If, indeed, they were not, there might be some
excuse for sorrowing as though we had no hope; but we know they are not
lost, but gone before; if we forget that they are, we lose the best
ground of our comfort, 1 Thess. iv. 13. Some make this grief of the
Bethlehemites to be a judgment upon them for their contempt of Christ.
They that would not rejoice for the birth of the Son of God, are justly
made to weep for the death of their own sons; for they only wondered at
the tidings the shepherds brought them, but did not welcome them.
The quoting of this prophecy might serve to obviate an objection which
some would make against Christ, upon this sad providence. "Can the
Messiah, who is to be the Consolation of Israel, be introduced with all
this lamentation?" Yes, for so it was foretold, and the scripture must
be accomplished. And besides, if we look further into this prophecy, we
shall find that the bitter weeping in Ramah was but a prologue to the
greatest joy, for it follows, Thy work shall be rewarded, and there is
hope in thy end. The worse things are, the sooner they will mend. Unto
them a child was born, sufficient to repair their losses.
Christ's Return from Egypt.
19 But when Herod was dead, behold, an angel of the Lord appeareth in a
dream to Joseph in Egypt, 20 Saying, Arise, and take the young child
and his mother, and go into the land of Israel: for they are dead which
sought the young child's life. 21 And he arose, and took the young
child and his mother, and came into the land of Israel. 22 But when
he heard that Archelaus did reign in Judea in the room of his father
Herod, he was afraid to go thither: notwithstanding, being warned of
God in a dream, he turned aside into the parts of Galilee: 23 And he
came and dwelt in a city called Nazareth: that it might be fulfilled
which was spoken by the prophets, He shall be called a Nazarene.
We have here Christ's return out of Egypt into the land of Israel
again. Egypt may serve to sojourn in, or take shelter in, for a while,
but not to abide in. Christ was sent to the lost sheep of the house of
Israel, and therefore to them he must return. Observe,
I. What it was that made way for his return--the death of Herod, which
happened not long after the murder of the infants; some think not above
three months. Such quick work did divine vengeance make! Note, Herods
must die; proud tyrants, that were the terror of the mighty, and the
oppressors of the godly, in the land of the living, their day must come
to fall, and down to the pit they must go. Who art thou then, that thou
shouldest be afraid of a man that shall die? (Isa. li. 12, 13)
especially considering that at death, not only their envy and hatred
are perished (Eccl. ix. 6), and they cease from troubling (Job iii.
17), but they are punished. Of all sins, the guilt of innocent blood
fills the measure soonest. It is a dreadful account which Josephus
gives of the death of this same Herod (Antiq. 17.146-199), that he was
seized with a disease which burned him inwardly with an inexpressible
torture; that he was insatiably greedy of meat; had the colic, and
gout, and dropsy; such an intolerable stench attended his disease, that
none could come near him: and so passionate and impatient was he, that
he was a torment to himself, and a terror to all that attended him: his
innate cruelty, being thus exasperated, made him more barbarous than
ever; having ordered his own son to be put to death, he imprisoned many
of the nobility and gentry, and ordered that as soon as he was dead
they should be killed; but that execution was prevented. See what kind
of men have been the enemies and persecutors of Christ and his
followers! Few have opposed Christianity but such as have first
divested themselves of humanity, as Nero and Domitian.
II. The orders given from heaven concerning their return, and Joseph's
obedience to those orders, v. 19-21. God had sent Joseph into Egypt,
and there he staid till the same that brought him thither ordered him
thence. Note, In all our removes, it is good to see our way plain, and
God going before us; we should not move either one way or the other
without order. These orders were sent him by an angel. Note, Our
intercourse with God, if it be kept up on our part, shall be kept up on
his, wherever we are. No place can exclude God's gracious visits.
Angels come to Joseph in Egypt, to Ezekiel in Babylon, and to John in
Patmos. Now, 1. The angel informs him of the death of Herod and his
accomplices: They are dead, which sought the young Child's life. They
are dead, but the young Child lives. Persecuted saints sometimes live
to tread upon the graves of their persecutors. Thus did the church's
King weather the storm, and many a one has the church in like manner
weathered. They are dead, to wit, Herod and his son Antipater, who,
though there were mutual jealousies between them, yet, probably,
concurred in seeking the destruction of this new King. If Herod first
kill Antipater, and then die himself, the coasts are cleared, and the
Lord is known by the judgments which he executes, when one wicked
instrument is in the ruin of another. 2. He directs him what to do. He
must go and return to the land of Israel; and he did so without delay;
not pleading the tolerably good settlement he had in Egypt, or the
inconveniences of the journey, especially if, as is supposed, it was in
the beginning of winter that Herod died. God's people follow his
direction whithersoever he leads them, wherever he lodges them. Did we
but look upon the world as our Egypt, the place of our bondage and
banishment, and heaven only as our Canaan, our home, our rest, we
should as readily arise, and depart thither, when we are called for, as
Joseph did out of Egypt.
III. The further direction he had from God, which way to steer, and
where to fix in the land of Israel, v. 22, 23. God could have given him
these instructions with the former, but God reveals his mind to his
people by degrees, to keep them still waiting on him, and expecting to
hear further from him. These orders Joseph received in a dream,
probably, as those before, by the ministration of an angel. God could
have signified his will to Joseph by the Child Jesus, but we do not
find that in those removes he either takes notice, or gives notice, of
any thing that occurred; surely it was because in all things it behoved
him to be made like his brethren; being a Child, he spake as a child,
and did as a child, and drew a veil over his infinite knowledge and
power; as a child he increased in wisdom.
Now the direction given this holy, royal family, is, 1. That it might
not settle in Judea, v. 22. Joseph might think that Jesus, being born
in Bethlehem, must be brought up there; yet he is prudently afraid for
the young Child, because he hears that Archelaus reigns in Herod's
stead, not over all the kingdom as his father did, but only over Judea,
the other provinces being put into other hands. See what a succession
of enemies there is to fight against Christ and his church! If one drop
off, another presently appears, to keep up the old enmity. But for this
reason Joseph must not take the young Child into Judea. Note, God will
not thrust his children into the mouth of danger, but when it is for
his own glory and their trial; for precious in the sight of the Lord
are the life and the death of his saints; precious is their blood to
him.
2. That it must settle in Galilee, v. 22. There Philip now ruled, who
was a mild, quiet, man. Note, The providence of God commonly so orders
it, that his people shall not want a quiet retreat from the storm and
from the tempest; when one climate becomes hot and scorching, another
shall be kept more cool and temperate. Galilee lay far north; Samaria
lay between it and Judea; thither they were sent, to Nazareth, a city
upon a hill, in the centre of the lot of Zebulun; there the mother of
our Lord lived, when she conceived that holy thing; and, probably,
Joseph lived there too, Luke i. 26, 27. Thither they were sent, and
there they were well known, and were among their relations; the most
proper place for them to be in. There they continued, and from thence
our Saviour was called Jesus of Nazareth, which was to the Jews a
stumbling-block, for, Can any good thing come out of Nazareth?
In this is said to be fulfilled what was spoken by the prophets, He
shall be called a Nazarene. Which may be looked upon, (1.) As a man of
honour and dignity, though primarily it signifies no more than a man of
Nazareth; there is an allusion or mystery in speaking it, speaking
Christ to be, [1.] The Man, the Branch, spoken of, Isa. xi. 1. The word
there is Netzar, which signifies either a branch, or the city of
Nazareth; in being denominated from that city, he is declared to be
that Branch. [2.] It speaks him to be the great Nazarite; of whom the
legal Nazarites were a type and figure (especially Samson, Judg. xiii.
5), and Joseph, who is called a Nazarite among his brethren (Gen. xlix.
26), and to whom that which was prescribed concerning the Nazarites,
has reference, Num. vi. 2, &c. Not that Christ was, strictly, a
Nazarite, for he drank wine, and touched dead bodies; but he was
eminently so, both as he was singularly holy, and as he was by a solemn
designation and dedication set apart to the honour of God in the work
of our redemption, as Samson was to save Israel. And it is a name we
have all reason to rejoice in, and to know him by. Or, (2.) As a name
of reproach and contempt. To be called a Nazarene, was to be called a
despicable man, a man from whom no good was to be expected, and to whom
no respect was to be paid. The devil first fastened this name upon
Christ, to render him mean, and prejudice people against him, and it
stuck as a nickname to him and his followers. Now this was not
particularly foretold by any one prophet, but, in general, it was
spoken by the prophets, that he should be despised and rejected of men
(Isa. liii. 2, 3), a Worm, and no man (Ps. xxii. 6, 7), that he should
be an Alien to his brethren Ps. lxix. 7, 8. Let no name of reproach for
religion's sake seem hard to us, when our Master was himself called a
Nazarene.
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M A T T H E W.
CHAP. III.
At the start of this chapter, concerning the baptism of John, begins
the gospel (Mark i. 1); what went before is but preface or
introduction; this is "the beginning of the gospel of Jesus Christ."
And Peter observes the same date, Acts i. 22, beginning from the
baptism of John, for then Christ began first to appear in him, and then
to appear to him, and by him to the world. Here is, I. The glorious
rising of the morning-star--John the Baptist, ver. 1. 1. The doctrine
he preached, ver. 2. 2. The fulfilling of the scripture in him, ver. 3.
3. His manner of life, ver. 4. 4. The resort of multitudes to him, and
their submission to his baptism, ver. 5, 6. 5. His sermon that he
preached to the Pharisees and Sadducees, wherein he endeavours to bring
them to repentance (ver. 7-10), and so to bring them to Christ, ver.
11, 12. II. The more glorious shining forth of the Sun of
righteousness, immediately after: where we have, 1. The honour done by
him to the baptism of John, ver. 13-15. 2. The honour done to him by
the descent of the Spirit upon him, and a voice from heaven, ver. 16,
17.
The Preaching of John the Baptist.
1 In those days came John the Baptist, preaching in the wilderness of
Judea, 2 And saying, Repent ye: for the kingdom of heaven is at hand.
3 For this is he that was spoken of by the prophet Esaias, saying,
The voice of one crying in the wilderness, Prepare ye the way of the
Lord, make his paths straight. 4 And the same John had his raiment of
camel's hair, and a leathern girdle about his loins; and his meat was
locusts and wild honey. 5 Then went out to him Jerusalem, and all
Judea, and all the region round about Jordan, 6 And were baptized of
him in Jordan, confessing their sins.
We have here an account of the preaching and baptism of John, which
were the dawning of the gospel-day. Observe,
I. The time when he appeared. In those days (v. 1), or, after those
days, long after what was recorded in the foregoing chapter, which left
the child Jesus in his infancy. In those days, in the time appointed of
the Father for the beginning of the gospel, when the fulness of time
was come, which was often thus spoken of in the Old Testament, In those
days. Now the last of Daniel's weeks began, or rather, the latter half
of the week, when the Messiah was to confirm the covenant with many,
Dan. ix. 27. Christ's appearances are all in their season. Glorious
things were spoken both of John and Jesus, at and before their births,
which would have given occasion to expect some extraordinary
appearances of a divine presence and power with them when they were
very young; but it is quite otherwise. Except Christ's disputing with
the doctors at twelve years old, nothing appears remarkable concerning
either of them, till they were about thirty years old. Nothing is
recorded of their childhood and youth, but the greatest part of their
life is tempos, adelon--wrapt up in darkness and obscurity: these
children differ little in outward appearance from other children, as
the heir, while he is under age, differs nothing from a servant, though
he be lord of all. And this was to show, 1. That even when God is
acting as the God of Israel, the Saviour, yet verily he is a God that
hideth himself (Isa. xlv. 15). The Lord is in this place and I knew it
not, Gen. xxviii. 16. Our beloved stands behind the wall long before he
looks forth at the windows, Cant. ii. 9. 2. That our faith must
principally have an eye to Christ in his office and undertaking, for
there is the display of his power; but in his person is the hiding of
his power. All this while, Christ was god-man; yet we are not told what
he said or did, till he appeared as a prophet; and then, Hear ye him.
3. That young men, though well qualified, should not be forward to put
forth themselves in public service, but be humble, and modest, and
self-diffident, swift to hear, and slow to speak.
Matthew says nothing of the conception and birth of John the Baptist,
which is largely related by St. Luke, but finds him at full age, as if
dropt from the clouds to preach in the wilderness. For above three
hundred years the church had been without prophets; those lights had
been long put out, that he might be the more desired, who was to be the
great prophet. After Malachi there was no prophet, nor any pretender to
prophecy, till John the Baptist, to whom therefore the prophet Malachi
points more directly than any of the Old Testament prophets had done
(Mal. iii. 1); I send my messenger.
II. The place where he appeared first. In the wilderness of Judea. It
was not an uninhabited desert, but a part of the country not so thickly
peopled, nor so much enclosed into fields and vineyards, as other parts
were; it was such a wilderness as had six cities and their villages in
it, which are named, Josh. xv. 61, 62. In these cities and villages
John preached, for thereabouts he had hitherto lived, being born hard
by, in Hebron; the scenes of his action began there, where he had long
spent his time in contemplation; and even when he showed himself to
Israel, he showed how well he loved retirement, as far as would consist
with his business. The word of the Lord found John here in a
wilderness. Note, No place is so remote as to shut us out from the
visits of divine grace; nay, commonly the sweetest intercourse the
saints have with Heaven, is when they are withdrawn furthest from the
noise of this world. It was in this wilderness of Judah that David
penned the 63d Psalm, which speaks so much of the sweet communion he
then had with God, Hos. ii. 14. In a wilderness the law was given; and
as the Old Testament, so the New Testament Israel was first found in
the desert land, and there God led him about and instructed him, Deut.
xxxii. 10. John Baptist was a priest of the order of Aaron, yet we find
him preaching in a wilderness, and never officiating in the temple; but
Christ, who was not a son of Aaron, is yet often found in the temple,
and sitting there as one having authority; so it was foretold, Mal.
iii. 1. The Lord whom ye seek shall suddenly come to his temple; not
the messenger that was to prepare his way. This intimated that the
priesthood of Christ was to thrust out that of Aaron, and drive it into
a wilderness.
The beginning of the gospel in a wilderness, speaks comfort to the
deserts of the Gentile world. Now must the prophecies be fulfilled, I
will plant in the wilderness the cedar, Isa. xli. 18, 19. The
wilderness shall be a fruitful field, Isa. xxxii. 15. And the desert
shall rejoice, Isa. xxxv. 1, 2. The Septuagint reads, the deserts of
Jordan, the very wilderness in which John preached. In the Romish
church there are those who call themselves hermits, and pretend to
follow John; but when they say of Christ, Behold, he is in the desert,
go not forth, ch. xxiv. 26. There was a seducer that led his followers
into the wilderness, Acts xxi. 38.
III. His preaching. This he made his business. He came, not fighting,
nor disputing, but preaching (v. 1); for by the foolishness of
preaching, Christ's kingdom must be set up.
1. The doctrine he preached was that of repentance (v. 2); Repent ye.
He preached this in Judea, among those that were called Jews, and made
a profession of religion; for even they needed repentance. He preached
it, not in Jerusalem, but in the wilderness of Judea, among the plain
country people; for even those who think themselves most out of the way
of temptation, and furthest from the vanities and vices of the town,
cannot wash their hands in innocency, but must do it in repentance.
John Baptist's business was to call men to repent of their sins;
Metanoeite--Bethink yourselves; "Admit a second thought, to correct the
errors of the first--an afterthought. Consider your ways, change your
minds; you have thought amiss; think again, and think aright." Note,
True penitents have other thoughts of God and Christ, and sin and
holiness, and this world and the other, than they have had, and stand
otherwise affected toward them. The change of the mind produces a
change of the way. Those who are truly sorry for what they have done
amiss, will be careful to do so no more. This repentance is a necessary
duty, in obedience to the command of God (Acts xvii. 30); and a
necessary preparative and qualification for the comforts of the gospel
of Christ. If the heart of man had continued upright and unstained,
divine consolations might have been received without this painful
operation preceding; but, being sinful, it must be first pained before
it can be laid at ease, must labour before it can be at rest. The sore
must be searched, or it cannot be cured. I wound and I heal.
2. The argument he used to enforce this call was, For the kingdom of
heaven is at hand. The prophets of the Old Testament called people to
repent, for the obtaining and securing of temporal national mercies,
and for the preventing and removing of temporal national judgments: but
now, though the duty pressed is the same, the reason is new, and purely
evangelical. Men are now considered in their personal capacity, and not
so much as then in a social and political one. Now repent, for the
kingdom of heaven is at hand; the gospel dispensation of the covenant
of grace, the opening of the kingdom of heaven to all believers, by the
death and resurrection of Jesus Christ. It is a kingdom of which Christ
is the Sovereign, and we must be the willing, loyal subjects of it. It
is a kingdom of heaven, not of this world, a spiritual kingdom: its
original from heaven, its tendency to heaven. John preached this as at
hand; then it was at the door; to us it is come, by the pouring out of
the Spirit, and the full exhibition of the riches of gospel-grace. Now,
(1.) This is a great inducement to us to repent. There is nothing like
the consideration of divine grace to break the heart, both for sin and
from sin. That is evangelical repentance, that flows from a sight of
Christ, from a sense of his love, and the hopes of pardon and
forgiveness through him. Kindness is conquering; abused kindness,
humbling and melting. What a wretch was I to sin against such grace,
against the law and love of such a kingdom! (2.) It is a great
encouragement to us to repent; "Repent, for your sins shall be pardoned
upon your repentance. Return to God in a way of duty, and he will,
through Christ, return to you in a way of mercy." The proclamation of
pardon discovers, and fetches in, the malefactor who before fled and
absconded. Thus we are drawn to it with the cords of man, and the bands
of love.
IV. The prophecy that was fulfilled in him, v. 3. This is he that was
spoken of in the beginning of that part of the prophecy of Esaias,
which is mostly evangelical, and which points at gospel-times and
gospel-grace; see Isa. xl. 3, 4. John is here spoken of,
1. As the voice of one crying in the wilderness. John owned it himself
(John i. 23); I am the voice, and that is all, God is the Speaker, who
makes known his mind by John, as a man does by his voice. The word of
God must be received as such (1 Thess. ii. 13); what else is Paul, and
what is Apollos, but the voice! John is called the voice, phone
boontos--the voice of one crying aloud, which is startling and
awakening. Christ is called the Word, which, being distinct and
articulate, is more instructive. John as the voice, roused men, and
then Christ, as the Word, taught them; as we find, Rev. xiv. 2. The
voice of many waters, and of a great thunder, made way for the
melodious voice of harpers and the new song, v. 3. Some observe that,
as Samson's mother must drink no strong drink, yet he was designed to
be a strong man; so John Baptist's father was struck dumb, and yet he
was designed to be the voice of one crying. When the crier's voice is
begotten of a dumb father, it shows the excellency of the power to be
of God, and not of man.
2. As one whose business it was to prepare the way of the Lord, and to
make his paths straight; so it was said of him before he was born, that
he should make ready a people prepared for the Lord (Luke i. 17), as
Christ's harbinger and forerunner: he was such a one as intimated the
nature of Christ's kingdom, for he came not in the gaudy dress of a
herald at arms, but in the homely one of a hermit. Officers were sent
before great men to clear the way; so John prepares the way of the
Lord. (1.) He himself did so among the men of that generation. In the
Jewish church and nation, at that time, all was out of course; there
was a great decay of piety, the vitals of religion were corrupted and
eaten out by the traditions and injunctions of the elders. The Scribes
and Pharisees, that is, the greatest hypocrites in the world, had the
key of knowledge, and the key of government, at their girdle. The
people were, generally, extremely proud of their privileges, confident
of justification by their own righteousness, insensible of sin; and,
though now under the most humbling providences, being lately made a
province of the Roman Empire, yet they were unhumbled; they were much
in the same temper as they were in Malachi's time, insolent and
haughty, and ready to contradict the word of God: now John was sent to
level these mountains, to take down their high opinion of themselves,
and to show them their sins, that the doctrine of Christ might be the
more acceptable and effectual. (2.) His doctrine of repentance and
humiliation is still as necessary as it was then to prepare the way of
the Lord. Note, There is a great deal to be done, to make way for
Christ into a soul, to bow the heart for the reception of the Son of
David (2 Sam. xix. 14); and nothing is more needful, in order to this,
than the discovery of sin, and a conviction of the insufficiency of our
own righteousness. That which lets will let, until it be taken out of
the way; prejudices must be removed, high thoughts brought down, and
captivated to the obedience of Christ. Gates of brass must be broken,
and bars of iron cut asunder, ere the everlasting doors be opened for
the King of glory to come in. The way of sin and Satan is a crooked
way; to prepare a way for Christ, the paths must be made straight, Heb.
xii. 13.
V. The garb in which he appeared, the figure he made, and the manner of
his life, v. 4. They, who expected the Messiah as a temporal prince,
would think that his forerunner must come in great pomp and splendour,
that his equipage should be very magnificent and gay; but it proves
quite contrary; he shall be great in the sight of the Lord, but mean in
the eyes of the world; and, as Christ himself, having no form or
comeliness; to intimate betimes, that the glory of Christ's kingdom was
to be spiritual, and the subjects of it such as ordinarily were either
found by it, or made by it, poor and despised, who derived their
honours, pleasures, and riches, from another world.
1. His dress was plain. This same John had his raiment of camel's hair,
and a leathern girdle about his loins; he did not go in long clothing,
as the scribes, or soft clothing, as the courtiers, but in the clothing
of a country husbandman; for he lived in a country place, and suited
his habit to his habitation. Note, It is good for us to accommodate
ourselves to the place and condition which God, in his providence, has
put us in. John appeared in this dress, (1.) To show that, like Jacob,
he was a plain man, and mortified to this world, and the delights and
gaieties of it. Behold an Israelite indeed! Those that are lowly in
heart should show it by a holy negligence and indifference in their
attire; and not make the putting on of apparel their adorning, nor
value others by their attire. (2.) To show that he was a prophet, for
prophets wore rough garments, as mortified men (Zech. xiii. 4); and,
especially, to show that he was the Elias promised; for particular
notice is taken of Elias, that he was a hairy man (which, some think,
is meant of the hairy garments he wore), and that he was girt with a
girdle of leather about his loins, 2 Kings i. 8. John Baptist appears
no way inferior to him in mortification; this therefore is that Elias
that was to come. (3.) To show that he was a man of resolution; his
girdle was not fine, such as were then commonly worn, but it was
strong, it was a leathern girdle; and blessed is that servant, whom his
Lord, when he comes, finds with his loins girt, Luke xii. 35; 1 Pet. i.
13.
2. His diet was plain; his meat was locusts and wild honey; not as if
he never ate any thing else; but these he frequently fed upon, and made
many meals of them, when he retired into solitary places, and continued
long there for contemplation. Locusts were a sort of flying insect,
very good for food, and allowed as clean (Lev. xi. 22); they required
little dressing, and were light, and easy of digestion, whence it is
reckoned among the infirmities of old age, that the grasshopper, or
locust, is then a burden to the stomach, Eccl. xii. 5. Wild honey was
that which Canaan flowed with, 1 Sam. xiv. 26. Either it was gathered
immediately, as it fell in the dew, or rather, as it was found in the
hollows of trees and rocks, where bees built, that were not, like those
in hives, under the care and inspection of men. This intimates that he
ate sparingly, a little served his turn; a man would be long ere he
filled his belly with locusts and wild honey: John Baptist came neither
eating nor drinking (ch. xi. 18)--not with the curiosity, formality,
and familiarity that other people do. He was so entirely taken up with
spiritual things, that he could seldom find time for a set meal. Now,
(1.) This agreed with the doctrine he preached of repentance, and
fruits meet for repentance. Note, Those whose business it is to call
others to mourn for sin, and to mortify it, ought themselves to live a
serious life, a life of self-denial, mortification, and contempt of the
world. John Baptist thus showed the deep sense he had of the badness of
the time and place he lived in, which made the preaching of repentance
needful; every day was a fast-day with him. (2.) This agreed with his
office as Christ's forerunner; by this practice he showed that he knew
what the kingdom of heaven was, and had experienced the powers of it.
Note, Those that are acquainted with divine and spiritual pleasures,
cannot but look upon all the delights and ornaments of sense with a
holy indifference; they know better things. By giving others this
example he made way for Christ. Note, A conviction of the vanity of the
world, and everything in it, is the best preparative for the
entertainment of the kingdom of heaven in the heart. Blessed are the
poor in spirit.
VI. The people who attended upon him, and flocked after him (v. 5);
Then went out to him Jerusalem, and all Judea. Great multitudes came to
him from the city, and from all parts of the country; some of all
sorts, men and women, young and old, rich and poor, Pharisees and
publicans; they went out to him, as soon as they heard his preaching
the kingdom of heaven, that they might hear what they heard so much of.
Now, 1. This was a great honour put upon John, that so many attended
him, and with so much respect. Note, Frequently those have most real
honour done them, who least court the shadow of it. Those who live a
mortified life, who are humble and self-denying, and dead to the world,
command respect; and men have a secret value and reverence for them,
more than they would imagine. 2. This gave John a great opportunity of
doing good, and was an evidence that God was with him. Now people began
to crowd and press into the kingdom of heaven (Luke xvi. 16); and a
blessed sight it was, to see the dew of the youth dropping from the
womb of the gospel-morning (Ps. cx. 3), to see the net cast where there
were so many fish. 3. This was an evidence, that it was now a time of
great expectation; it was generally thought that the kingdom of God
would presently appear (Luke xix. 11), and therefore, when John showed
himself to Israel, lived and preached at this rate, so very different
from the Scribes and Pharisees, they were ready to say of him, that he
was the Christ (Luke iii. 15); and this occasioned such a confluence of
people about him. 4. Those who would have the benefit of John's
ministry must go out to him in the wilderness, sharing in his reproach.
Note, They who truly desire the sincere milk of the word, it if be not
brought to them, will seek out for it: and they who would learn the
doctrine of repentance must go out from the hurry of this world, and be
still. 5. It appears by the issue, that of the many who came to John's
Baptism, there were but few that adhered to it; witness the cold
reception Christ had in Judea, and about Jerusalem. Note, There may be
a multitude of forward hearers, where there are but a few true
believers. Curiosity, and affectation of novelty and variety, may bring
many to attend upon good preaching, and to be affected with it for a
while, who yet are never subject to the power of it, Ezek. xxxiii. 31,
32.
VII. The rite, or ceremony, by which he admitted disciples, v. 6. Those
who received his doctrine, and submitted to his discipline, were
baptized of him in Jordan, thereby professing their repentance, and
their belief that the kingdom of the Messiah was at hand. 1. They
testified their repentance by confessing their sins; a general
confession, it is probable, they made to John that they were sinners,
that they were polluted by sin, and needed cleansing; but to God they
made a confession of particular sins, for he is the party offended. The
Jews had been taught to justify themselves; but John teaches them to
accuse themselves, and not to rest, as they used to do, in the general
confession of sin made for all Israel, once a year, upon the day of
atonement; but to make a particular acknowledgment, every one, of the
plague of his own heart. Note, A penitent confession of sin is required
in order to peace and pardon; and those only are ready to receive Jesus
Christ as their Righteousness, who are brought with sorrow and shame to
their own guilt, 1 John i. 9. 2. The benefits of the kingdom of heaven,
now at hand, were thereupon sealed to them by baptism. He washed them
with water, in token of this--that from all their iniquities God would
cleanse them. It was usual with the Jews to baptize those whom they
admitted proselytes to their religion, especially those who were only
Proselytes of the gate, and were not circumcised, as the Proselytes of
righteousness were. Some think it was likewise a custom for persons of
eminent religion, who set up for leaders, by baptism to admit pupils
and disciples. Christ's question concerning John's Baptism, Was it from
heaven, or of men? implied, that there were baptisms of men, who
pretended not to a divine mission; with this usage John complied, but
his was from heaven, and was distinguished from all others by this
character, It was the baptism of repentance, Acts xix. 4. All Israel
were baptized unto Moses, 1 Cor. x. 2. The ceremonial law consisted in
divers washings or baptisms (Heb. ix. 10); but John's baptism refers to
the remedial law, the law of repentance and faith. He is said to
baptize them in Jordan, that river which was famous for Israel's
passage through it, and Naaman's cure; yet it is probable that John did
not baptize in that river at first, but that afterward, when the people
who came to his baptism were numerous, he removed Jordan. By baptism he
obliged them to live a holy life, according to the profession they took
upon themselves. Note, Confession of sin must always be accompanied
with holy resolutions, in the strength of divine grace, not to return
to it again.
The Preaching of John the Baptist.
7 But when he saw many of the Pharisees and Sadducees come to his
baptism, he said unto them, O generation of vipers, who hath warned you
to flee from the wrath to come? 8 Bring forth therefore fruits meet
for repentance: 9 And think not to say within yourselves, We have
Abraham to our father: for I say unto you, that God is able of these
stones to raise up children unto Abraham. 10 And now also the axe is
laid unto the root of the trees: therefore every tree which bringeth
not forth good fruit is hewn down, and cast into the fire. 11 I
indeed baptize you with water unto repentance: but he that cometh after
me is mightier than I, whose shoes I am not worthy to bear: he shall
baptize you with the Holy Ghost, and with fire: 12 Whose fan is in
his hand, and he will throughly purge his floor, and gather his wheat
into the garner; but he will burn up the chaff with unquenchable fire.
The doctrine John preached was that of repentance, in consideration of
the kingdom of heaven being at hand; now here we have the use of that
doctrine. Application is the life of preaching, so it was of John's
preaching.
Observe, 1. To whom he applied it; to the Pharisees and Sadducees that
came to his baptism, v. 7. To others he thought it enough to say,
Repent, for the kingdom of heaven is at hand; but when he saw these
Pharisees and Sadducees come about him, he found it necessary to
explain himself, and deal more closely. These were two of the three
noted sects among the Jews at that time, the third was that of the
Essenes, whom we never read of in the gospels, for they affected
retirement, and declined busying themselves in public affairs. The
Pharisees were zealots for the ceremonies, for the power of the church,
and the traditions of the elders; the Sadducees ran into the other
extreme, and were little better than deists, denying the existence of
spirits and a future state. It was strange that they came to John's
baptism, but their curiosity brought them to be hearers; and some of
them, it is probable, submitted to be baptized, but it is certain that
the generality of them did not; for Christ says (Luke vii. 29, 30),
that when the publicans justified God, and were baptized of John, the
Pharisees and lawyers rejected the counsel of God against themselves,
being not baptized of him. Note, Many come to ordinances, who come not
under the power of them. Now to them John here addresses himself with
all faithfulness, and what he said to them, he said to the multitude
(Luke iii. 7), for they were all concerned in what he said. 2. What the
application was. It is plain and home, and directed to their
consciences; he speaks as one that came not to preach before them, but
to preach to them. Though his education was private, he was not bashful
when he appeared in public, nor did he fear the face of man, for he was
full of the Holy Ghost, and of power.
I. Here is a word of conviction and awakening. He begins harshly, calls
them not Rabbi, gives them not the titles, much less the applauses,
they had been used to. 1. The title he gives them is, O generation of
vipers. Christ gave them the same title; ch. xii. 34; xxiii. 33. They
were as vipers; though specious, yet venomous and poisonous, and full
of malice and enmity to every thing that was good; they were a viperous
brood, the seed and offspring of such as had been of the same spirit;
it was bred in the bone with them. They gloried in it, that they were
the seed of Abraham; but John showed them that they were the serpent's
seed (compare Gen. iii. 15); of their father the Devil, John viii. 44.
They were a viperous gang, they were all alike; though enemies to one
another, yet confederate in mischief. Note, A wicked generation is a
generation of vipers, and they ought to be told so; it becomes the
ministers of Christ to be bold in showing sinners their true character.
2. The alarm he gives them is, Who has warned you to flee from the
wrath to come? This intimates that they were in danger of the wrath to
come; and that their case was so nearly desperate, and their hearts so
hardened in sin (the Pharisees by their parade of religion, and the
Sadducees by their arguments against religion), that it was next to a
miracle to effect anything hopeful among them. "What brings you hither?
Who thought of seeing you here? What fright have you been put into,
that you enquire after the kingdom of heaven?" Note, (1.) There is a
wrath to come; besides present wrath, the vials of which are poured out
now, there is future wrath, the stores of which are treasured up for
hereafter. (2.) It is the great concern of every one of us to flee from
this wrath. (3.) It is wonderful mercy that we are fairly warned to
flee from this wrath; think--Who has warned us? God has warned us, who
delights not in our ruin; he warns by the written word, by ministers,
by conscience. (4.) These warnings sometime startle those who seemed to
have been very much hardened in their security and good opinion of
themselves.
II. Here is a word of exhortation and direction (v. 8); "Bring forth
therefore fruits meet for repentance. Therefore, because you are warned
to flee from the wrath to come, let the terrors of the Lord persuade
you to a holy life." Or, "Therefore, because you profess repentance,
and attend upon the doctrine and baptism of repentance, evidence that
you are true penitents." Repentance is seated in the heart. There it is
as a root; but in vain do we pretend to have it there, if we do not
bring forth the fruits of it in a universal reformation, forsaking all
sin, and cleaving to that which is good; these are fruits, axious tes
metanoias--worthy of repentance. Note, Those are not worthy the name of
penitents, or their privileges, who say they are sorry for their sins,
and yet persist in them. They that profess repentance, as all that are
baptized do, must be and act as becomes penitents, and never do any
thing unbecoming a penitent sinner. It becomes penitents to be humble
and low in their own eyes, to be thankful for the least mercy, patient
under the greatest affliction, to be watchful against all appearances
of sin, and approaches towards it, to abound in every duty, and to be
charitable in judging others.
III. Here is a word of caution, not to trust to their external
privileges, so as with them to shift off these calls to repentance (v.
9); Think not to say within yourselves, We have Abraham to our father.
Note, There is a great deal which carnal hearts are apt to say within
themselves, to put by the convincing, commanding power of the word of
God, which ministers should labour to meet with and anticipate; vain
thoughts which lodge within those who are called to wash their hearts,
Jer. iv. 14. Me doxete--Pretend not, presume not, to say within
yourselves; be not of the opinion that this will save you; harbour not
such a conceit. "Please not yourselves with saying this" (so some
read); "rock not yourselves asleep with this, nor flatter yourselves
into a fool's paradise." Note, God takes notice of what we say within
ourselves, which we dare not speak out, and is acquainted with all the
false rests of the soul, and the fallacies with which it deludes
itself, but which it will not discover, lest it should be undeceived.
Many hide the lie that ruins them, in their right hand, and roll it
under their tongue, because they are ashamed to own it; they keep in
the Devil's interest, by keeping the Devil's counsel. Now John shows
them,
1. What their pretence was; "We have Abraham to our father; we are not
sinners of the Gentiles; it is fit indeed that they should be called to
repent; but we are Jews, a holy nation, a peculiar people, what is this
to us?" Note, The word does us no good, when we will not take it as it
is spoken to us, and belonging to us. "Think not that because you are
the seed of Abraham, therefore," (1.) "You need not repent, you have
nothing to repent of; your relation to Abraham, and your interest in
the covenant made with him, denominate you so holy, that there is no
occasion for you to change your mind or way." (2.) "That therefore you
shall fare well enough, though you do not repent. Think not that this
will bring you off in the judgment, and secure you from the wrath to
come; that God will connive at your impenitence, because you are
Abraham's seed." Note, It is vain presumption to think that our having
good relations will save us, though we be not good ourselves. What
though we be descended from pious ancestors; have been blessed with a
religious education; have our lot cast in families where the fear of
God is uppermost; and have good friends to advise us, and pray for us;
what will all this avail us, if we do not repent, and live a life of
repentance? We have Abraham to our father, and therefore are entitled
to the privileges of the covenant made with him; being his seed, we are
sons of the church, the temple of the Lord, Jer. vii. 4. Note,
Multitudes, by resting in the honours and advantages of their visible
church-membership, take up short of heaven.
2. How foolish and groundless this pretence was; they thought that
being the seed of Abraham, they were the only people God had in the
world, and therefore that, if they were cut off, he would be at a loss
for a church; but John shows them the folly of this conceit; I say unto
you (whatever you say within yourselves), that God is able of these
stones to raise up children unto Abraham. He was now baptizing in
Jordan at Bethabara (John i. 28), the house of passage, where the
children of Israel passed over; and there were the twelve stones, one
for each tribe, which Joshua set up for a memorial, Josh. iv. 20. It is
not unlikely that he pointed to those stones, which God could raise to
be, more than in representation, the twelve tribes of Israel. Or
perhaps he refers to Isa. li. 1, where Abraham is called the rock out
of which they were hewn. That God who raised Isaac out of such a rock,
can, if there be an occasion, do as much again, for with him nothing is
impossible. Some think he pointed to those heathen soldiers that were
present, telling the Jews that God would raise up a church for himself
among the Gentiles, and entail the blessing of Abraham upon them. Thus
when our first parents fell, God could have left them to perish, and
out of stones have raised up another Adam and another Eve. Or, take it
thus, "Stones themselves shall be owned as Abraham's seed, rather than
such hard, dry, barren sinners as you are." Note, As it is lowering to
the confidence of the sinners in Zion, so it is encouraging to the
hopes of the sons of Zion, that, whatever comes of the present
generation, God will never want a church in the world; if the Jews fall
off, the Gentiles shall be grafted in, ch. xxi. 43; Rom. xi. 12, &c.
IV. Here is a word of terror to the careless and secure Pharisees and
Sadducees, and other Jews, that knew not the signs of the times, nor
the day of their visitation, v. 10. "Now look about you, now that the
kingdom of God is at hand, and be made sensible."
1. How strict and short your trial is; Now the axe is carried before
you, now it is laid to the root of the tree, now you are upon your good
behavior, and are to be so but a while; now you are marked for ruin,
and cannot avoid it but by a speedy and sincere repentance. Now you
must expect that God will make quicker work with you by his judgments
than he did formerly, and that they will begin at the house of God:
"where God allows more means, he allows less time." Behold, I come
quickly. Now they were put upon their last trial; now or never.
2. "How sore and severe your doom will be, if you do not improve this."
It is now declared with the axe at the root, to show that God is in
earnest in the declaration, that every tree, however high in gifts and
honours, however green in external professions and performances, if it
bring not forth good fruit, the fruits meet for repentance, is hewn
down, disowned as a tree in God's vineyard, unworthy to have room
there, and is cast into the fire of God's wrath--the fittest place for
barren trees: what else are they good for? If not fit for fruit, they
are fit for fuel. Probably this refers to the destruction of Jerusalem
by the Romans, which was not, as other judgments had been, like the
lopping off of the branches, or cutting down of the body of the tree,
leaving the root to bud again, but it would be the total, final, and
irrecoverable extirpation of that people, in which all those should
perish that continued impenitent. Now God would make a full end, wrath
was coming on them to the utmost.
V. A word of instruction concerning Jesus Christ, in whom all John's
preaching centered. Christ's ministers preach, not themselves, but him.
Here is,
1. The dignity and pre-eminence of Christ above John. See how meanly he
speaks of himself, that he might magnify Christ (v. 11); "I indeed
baptize you with water, that is the utmost I can do." Note, Sacraments
derive not their efficacy from those who administer them; they can only
apply the sign; it is Christ's prerogative to give the thing signified,
1 Cor. iii. 6; 2 Kings iv. 31. But he that comes after me is mightier
than I. Though John had much power, for he came in the spirit and power
of Elias, Christ has more; though John was truly great, great in the
sight of the Lord (not a greater was born of woman), yet he thinks
himself unworthy to be in the meanest place of attendance upon Christ,
whose shoes I am not worthy to bear. He sees, (1.) How mighty Christ
is, in comparison with him. Note, It is a great comfort to the faithful
ministers, to think that Jesus Christ is mightier than they, can do
that for them, and that by them, which they cannot do; his strength is
perfected in their weakness. (2.) How mean he is in comparison with
Christ, not worthy to carry his shoes after him! Note, Those whom God
puts honour upon, are thereby made very humble and low in their own
eyes; willing to be abased, so that Christ may be magnified; to be any
thing, to be nothing, so that Christ may be all.
2. The design and intention of Christ's appearing, which they were now
speedily to expect. When it was prophesied that John should be sent as
Christ's forerunner (Mal. iii. 1, 2), it immediately follows, The Lord,
whom ye seek, shall suddenly come, and shall sit as a refiner, v. 3.
And after the coming of Elijah, the day comes that shall burn as an
oven (Mal. iv. 1), to which the Baptist seems here to refer. Christ
will come to make a distinction,
(1.) By the powerful working of his grace; He shall baptize you, that
is, some of you, with the Holy Ghost and with fire. Note, [1.] It is
Christ's prerogative to baptize with the Holy Ghost. This he did in the
extraordinary gifts of the Spirit conferred upon the apostles, to which
Christ himself applies these words of John, Acts i. 5. This he does in
the graces and comforts of the Spirit given to them that ask him, Luke
xi. 13; John vii. 38, 39; See Acts xi. 16. [2.] They who are baptized
with the Holy Ghost are baptized as with fire; the seven spirits of God
appear as seven lamps of fire, Rev. iv. 5. Is fire enlightening? So the
Spirit is a Spirit of illumination. Is it warming? And do not their
hearts burn within them? Is it consuming? And does not the Spirit of
judgment, as a Spirit of burning, consume the dross of their
corruptions? Does fire make all it seizes like itself? And does it move
upwards? So does the Spirit make the soul holy like itself, and its
tendency is heaven-ward. Christ says I am come to send fire, Luke xii.
49.
(2.) By the final determinations of his judgment (v. 12); Whose fan is
in his hand. His ability to distinguish, as the eternal wisdom of the
Father, who sees all by a true light, and his authority to distinguish,
as the Person to whom all judgment is committed, is the fan that is in
his hand, Jer. xv. 7. Now he sits as a Refiner. Observe here [1.] The
visible church is Christ's floor; O my threshing, and the corn of my
floor, Isa. xxi. 10. The temple, a type of church, was built upon a
threshing-floor. [2.] In this floor there is a mixture of wheat and
chaff. True believers are as wheat, substantial, useful, and valuable;
hypocrites are as chaff, light, and empty, useless and worthless, and
carried about with every wind; these are now mixed, good and bad, under
the same external profession; and in the same visible communion. [3.]
There is a day coming when the floor shall be purged, and the wheat and
chaff shall be separated. Something of this kind is often done in this
world, when God calls his people out of Babylon, Rev. xviii. 4. But it
is the day of the last judgment that will be the great winnowing,
distinguishing day, which will infallibly determine concerning
doctrines and works (1 Cor. iii. 13), and concerning persons (ch. xxv.
32, 33), when saints and sinners shall be parted for ever. [4.] Heaven
is the garner into which Jesus Christ will shortly gather all his
wheat, and not a grain of it shall be lost: he will gather them as the
ripe fruits were gathered in. Death's scythe is made use of to gather
them to their people. In heaven the saints are brought together, and no
longer scattered; they are safe, and no longer exposed; separated from
corrupt neighbours without, and corrupt affections within, and there is
no chaff among them. They are not only gathered into the barn (ch.
xiii. 30), but into the garner, where they are thoroughly purified.
[5.] Hell is the unquenchable fire, which will burn up the chaff, which
will certainly be the portion and punishment, and everlasting
destruction, of hypocrites and unbelievers. So that here are life and
death, good and evil, set before us; according as we now are in the
field, we shall be then in the floor.
The Baptism of Jesus.
13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized
of him. 14 But John forbad him, saying, I have need to be baptized of
thee, and comest thou to me? 15 And Jesus answering said unto him,
Suffer it to be so now: for thus it becometh us to fulfil all
righteousness. Then he suffered him. 16 And Jesus, when he was
baptized, went up straightway out of the water: and, lo, the heavens
were opened unto him, and he saw the Spirit of God descending like a
dove, and lighting upon him: 17 And lo a voice from heaven, saying,
This is my beloved Son, in whom I am well pleased.
Our Lord Jesus, from his childhood till now, when he was almost thirty
years of age, had lain hid in Galilee, as it were, buried alive; but
now, after a long and dark night, behold, the Sun of righteousness
rises in glory. The fulness of time was come that Christ should enter
upon his prophetical office; and he chooses to do it, not at Jerusalem
(though it is probable that he went thither at the three yearly feasts,
as others did), but there where John was baptizing; for to him resorted
those who waited for the consolation of Israel, to whom alone he would
be welcome. John the Baptist was six months older than our Saviour, and
it is supposed that he began to preach and baptize about six months
before Christ appeared; so long he was employed in preparing his way,
in the region round about Jordan; and more was done towards it in these
six months than had been done in several ages before. Christ's coming
from Galilee to Jordan, to be baptized, teaches us not the shrink from
pain and toil, that we may have an opportunity of drawing nigh to God
in ordinance. We should be willing to go far, rather than come short of
communion with God. Those who will find must seek.
Now in this story of Christ's baptism we may observe,
I. How hardly John was persuaded to admit of it, v. 14, 15. It was an
instance of Christ's great humility, that he would offer himself to be
baptized of John; that he who knew no sin would submit to the baptism
of repentance. Note, As soon as ever Christ began to preach, he
preached humility, preached it by his example, preached it to all,
especially the young ministers. Christ was designed for the highest
honours, yet in his first step he thus abases himself. Note, Those who
would rise high must begin low. Before honour is humility. It was a
great piece of respect done to John, for Christ thus to come to him;
and it was a return for the service he did him, in giving notice of his
approach. Note, Those that honour God he will honour. Now here we have,
1. The objection that John made against baptizing Jesus, v. 14. John
forbade him, as Peter did, when Christ went about to wash his feet,
John xiii. 6, 8. Note, Christ's gracious condescensions are so
surprising, as to appear at first incredible to the strongest
believers; so deep and mysterious, that even they who know his mind
well cannot soon find out the meaning of them, but, by reason of
darkness, start objections against the will of Christ. John's modesty
thinks this an honour too great for him to receive, and he expresses
himself to Christ, just as his mother had done to Christ's mother (Luke
i. 43); Whence is this to me, that the mother of my Lord should come to
me? John had now obtained a great name, and was universally respected:
yet see how humble he is still! Note, God has further honours in
reserve for those whose spirits continue low when their reputation
rises.
(1.) John thinks it necessary that he should be baptized of Christ; I
have need to be baptized of thee with the baptism of the Holy Ghost, as
of fire, for that was Christ's baptism, v. 11. [1.] Though John was
filled with the Holy Ghost from the womb (Luke i. 15), yet he
acknowledges he had need to be baptized with that baptism. Note, They
who have much of the Spirit of God, yet, while here, in this imperfect
state, see that they have need of more, and need to apply themselves to
Christ for more. [2.] John has need to be baptized, though he was the
greatest that ever was born of woman; yet, being born of a woman, he is
polluted, as others of Adam's seed are, and owns he had need of
cleansing. Note, The purest souls are most sensible of their own
remaining impurity, and seek most earnestly for spiritual washing. [3.]
He has need to be baptized of Christ, who can do that for us, which no
one else can, and which must be done for us, or we are undone. Note,
The best and holiest of men have need of Christ, and the better they
are, the more they see of that need. [4.] This was said before the
multitude, who had a great veneration for John, and were ready to
embrace him for the Messiah; yet he publicly owns that he had need to
be baptized of Christ. Note, It is no disparagement to the greatest of
men, to confess that they are undone without Christ and his grace. [5.]
John was Christ's forerunner, and yet owns that he had need to be
baptized of him. Note, Even they who were born before Christ in time
depended on him, received from him, and had an eye to him. [6.] While
John was dealing with others about their souls, observe how feelingly
he speaks of the case of his own soul, I have need to be baptized of
thee. Note, Ministers, who preach to others, and baptize others, are
concerned to look to it that they preach to themselves, and be
themselves baptized with the Holy Ghost. Take heed to thyself first;
save thyself, 1 Tim. iv. 16.
(2.) He therefore thinks it very preposterous and absurd, that Christ
should be baptized by him; Comest thou to me? Does the holy Jesus, that
is separated from sinners, come to be baptized by a sinner, as a
sinner, and among sinners? How can this be? Or what account can we give
of it? Note, Christ's coming to us may well be wondered at.
2. The overruling of this objection (v. 15); Jesus said, Suffer it to
be so now. Christ accepted his humility, but not his refusal; he will
have the thing done; and it is fit that Christ should take his own
method, though we do not understand it, nor can give a reason for it.
See,
(1.) How Christ insisted upon it; It must be so now. He does not deny
that John had need to be baptized of him, yet he will now be baptized
of John. Aphes arti--Let it be yet so; suffer it to be so now. Note,
Every thing is beautiful in its season. But why now? Why yet? [1.]
Christ is now in a state of humiliation: he has emptied himself, and
made himself of no reputation. He is not only found in fashion as a
man, but is made in the likeness of sinful flesh, and therefore now let
him be baptized of John; as if he needed to be washed, though perfectly
pure; and thus he was made sin for us, though he knew no sin. [2.]
John's baptism is now in reputation, it is that by which God is now
doing his work; that is the present dispensation, and therefore Jesus
will now be baptized with water; but his baptizing with the Holy Ghost
is reserved for hereafter, many days hence, Acts i. 5. John's baptism
has now its day, and therefore honour must now be put upon that, and
they who attend upon it must be encouraged. Note, They who are of
greatest attainments in gifts and graces, should yet, in their place,
bear their testimony to instituted ordinances, by a humble and diligent
attendance on them, that they may give a good example to others. What
we see God owns, and while we see he does so, we must own. John was now
increasing, and therefore it must be thus yet; shortly he will
decrease, and then it will be otherwise. [3.] It must be so now,
because now is the time for Christ's appearing in public, and this will
be a fair opportunity for it, See John i. 31-34. Thus he must be made
manifest to Israel, and be signalized by wonders from heaven, in that
act of his own, which was most condescending and self-abasing.
(2.) The reason he gives for it; Thus it becomes us to fulfil all
righteousness. Note, [1.] There was a propriety in every thing that
Christ did for us; it was all graceful (Heb. ii. 10; vii. 26); and we
must study to do not only that which behoves us, but that which becomes
us; not only that which is indispensably necessary, but that which is
lovely, and of good report. [2.] Our Lord Jesus looked upon it as a
thing well becoming him, to fulfil all righteousness, that is (as Dr.
Whitby explains it), to own every divine institution, and to show his
readiness to comply with all God's righteous precepts. Thus it becomes
him to justify God, and approve his wisdom, in sending John to prepare
his way by the baptism of repentance. Thus it becomes us to countenance
and encourage every thing that is good, by pattern as well as precept.
Christ often mentioned John and his baptism with honour, which that he
might do the better, he was himself baptized. Thus Jesus began first to
do, and then to teach; and his ministers must take the same method.
Thus Christ filled up the righteousness of the ceremonial law, which
consisted in divers washings; thus he recommended the gospel-ordinance
of baptism to his church, put honour upon it, and showed what virtue he
designed to put into it. It became Christ to submit to John's washing
with water, because it was a divine appointment; but it became him to
oppose the Pharisees' washing with water, because it was a human
invention and imposition; and he justified his disciples in refusing to
comply with it.
With the will of Christ, and this reason for it, John was entirely
satisfied, and then he suffered him. The same modesty which made him at
first decline the honour Christ offered him, now made him do the
service Christ enjoined him. Note, No pretence of humility must make us
decline our duty.
II. How solemnly Heaven was pleased to grace the baptism of Christ with
a special display of glory (v. 16, 17); Jesus when he was baptized,
went up straightway out of the water. Others that were baptized staid
to confess their sins (v. 6); but Christ, having no sins to confess,
went up immediately out of the water; so we read it, but not right: for
it is apo tou hydatos--from the water; from the brink of the river, to
which he went down to be washed with water, that is, to have his head
or face washed (John xiii. 9); for here is no mention of the putting
off, or putting on, of his clothes, which circumstance would not have
omitted, if he had been baptized naked. He went up straightway, as one
that entered upon his work with the utmost cheerfulness and resolution;
he would lose no time. How was he straitened till it was accomplished!
Now, when he was coming up out of the water, and all the company had
their eye upon him,
1. Lo! the heavens were opened unto him, so as to discover something
above and beyond the starry firmament, at least, to him. This was, (1.)
To encourage him to go on in his undertaking, with the prospect of the
glory and joy that were set before him. Heaven is opened to receive
him, when he has finished the work he is now entering upon. (2.) To
encourage us to receive him, and submit to him. Note, In and through
Jesus Christ, the heavens are opened to the children of men. Sin shut
up heaven, put a stop to all friendly intercourse between God and man;
but now Christ has opened the kingdom of heaven to all believers.
Divine light and love are darted down upon the children of men, and we
have boldness to enter into the holiest. We have receipts of mercy from
God, we make returns of duty to God, and all by Jesus Christ, who is
the ladder that had its foot on earth and its top in heaven, by whom
alone it is that we have any comfortable correspondence with God, or
any hope of getting to heaven at last. The heavens were opened when
Christ was baptized, to teach us, that when we duly attend on God's
ordinances, we may expect communion with him, and communications from
him.
2. He saw the Spirit of God descending like a dove, or as a dove, and
coming or lighting upon him. Christ saw it (Mark i. 10), and John saw
it (John i. 33, 34), and it is probable that all the standers-by saw
it; for this was intended to be his public inauguration. Observe,
(1.) He saw the Spirit of God descended, and lighted on him. In the
beginning of the old world, the Spirit of God moved upon the face of
the waters (Gen. i. 2), hovered as a bird upon the nest. So here, in
the beginning of this new world, Christ, as God, needed not to receive
the Holy Ghost, but it was foretold that the Spirit of the Lord should
rest upon him (Isa. xi. 2; lxi. 1), and here he did so; for, [1.] He
was to be a Prophet; and prophets always spoke by the Spirit of God,
who came upon them. Christ was to execute the prophetic office, not by
his divine nature (says Dr. Whitby), but by the afflatus of the Holy
Spirit. [2.] He was to be the Head of the church; and the Spirit
descended upon him, by him to be derived to all believers, in his
gifts, graces, and comforts. The ointment on the head ran down to the
skirts; Christ received gifts for men, that he might give gifts to men.
(2.) He descended on him like a dove; whether it was a real, living
dove, or, as was usual in visions, the representation or similitude of
a dove, is uncertain. If there must be a bodily shape (Luke iii. 22),
it must not be that of a man, for the being seen in fashion as a man
was peculiar to the second person: none therefore was more fit than the
shape of one of the fowls of heaven (heaven being now opened), and of
all fowl none was so significant as the dove. [1.] The Spirit of Christ
is a dove-like spirit; not like a silly dove, without heart (Hos. vii.
11), but like an innocent dove, without gall. The Spirit descended, not
in the shape of an eagle, which is, though a royal bird, yet a bird of
prey, but in the shape of a dove, than which no creature is more
harmless and inoffensive. Such was the Spirit of Christ: He shall not
strive, nor cry; such must Christians be, harmless as doves. The dove
is remarkable for her eyes; we find that both the eyes of Christ (Cant.
v. 12), and the eyes of the church (Cant. i. 15; iv. 1), are compared
to doves' eyes, for they have the same spirit. The dove mourns much
(Isa. xxxviii. 14). Christ wept oft; and penitent souls are compared to
doves of the valleys. [2.] The dove was the only fowl that was offered
in sacrifice (Lev. i. 14), and Christ by the Spirit, the eternal
Spirit, offered himself without spot to God. [3.] The tidings of the
decrease of Noah's flood were brought by a dove, with an olive-leaf in
her mouth; fitly therefore are the glad tidings of peace with God
brought by the Spirit as a dove. It speaks God's good will towards men;
that his thoughts towards us are thoughts of good, and not evil. By the
voice of the turtle heard in our land (Cant. ii. 12), the Chaldee
paraphrase understands, the voice of the Holy Spirit. That God is in
Christ reconciling the world unto himself, is a joyful message, which
comes to us upon the wing, the wings of a dove.
3. To explain and complete this solemnity, there came a voice from
heaven, which, we have reason to think, was heard by all that were
present. The Holy Spirit manifested himself in the likeness of a dove,
but God the Father by a voice; for when the law was given they saw no
manner of similitude, only they heard a voice (Deut. iv. 12); and so
this gospel came, and gospel indeed it is, the best news that ever came
from heaven to earth; for it speaks plainly and fully God's favour to
Christ, and us in him.
(1.) See here how God owns our Lord Jesus; This is my beloved Son.
Observe, [1.] The relation he stood in to him; He is my Son. Jesus
Christ is the Son of God, by eternal generation, as he was begotten of
the Father before all the worlds (Col. i. 15; Heb. i. 3); and by
supernatural conception; he was therefore called the Son of God,
because he was conceived by the power of the Holy Ghost (Luke i. 35);
yet this is not all; he is the Son of God by special designation to the
work and office of the world's Redeemer. He was sanctified and sealed,
and sent upon that errand, brought up with the Father for it (Prov.
viii. 30), appointed to it; I will make him my First-born, Ps. lxxxix.
27. [2.] The affection the Father had for him; He is my beloved Son;
his dear Son, the Son of his love (Col. i. 13); he has lain in his
bosom from all eternity (John i. 18), had been always his delight
(Prov. viii. 30), but particularly as Mediator, and in undertaking the
work of man's salvation, he was his beloved Son. He is my Elect, in
whom my soul delights. See Isa. xlii. 1. Because he consented to the
covenant of redemption, and delighted to do that will of God, therefore
the Father loved him. John x. 17; iii. 35. Behold, then, behold, and
wonder, what manner of love the Father has bestowed on us, that he
should deliver up him that was the Son of his love, to suffer and die
for those that were the generation of his wrath; nay, and that he
therefore loved him, because he laid down his life for the sheep! Now
know we that he loved us, seeing he has not withheld his Son, his only
Son, his Isaac whom he loved, but gave him to be a sacrifice for our
sin.
(2.) See here how ready he is to own us in him: He is my beloved Son,
not only with whom, but in whom, I am well pleased. He is pleased with
all that are in him, and are united to him by faith. Hitherto God had
been displeased with the children of men, but now his anger is turned
away, and he has made us accepted in the Beloved, Eph. l. 6. Let all
the world take notice, that this is the Peace-maker, the Days-man, who
has laid his hand upon us both, and that there is no coming to God as a
Father, but by him as Mediator, John xiv. 6. In him our spiritual
sacrifices are acceptable, for his the Altar that sanctifies every
gift, 1 Pet. ii. 5. Out of Christ, God is a consuming Fire, but, in
Christ, a reconciled Father. This is the sum of the whole gospel; it is
a faithful saying, and worthy of all acceptation, that God has
declared, by a voice from heaven, that Jesus Christ is his beloved Son,
in whom he is well pleased, with which we must by faith cheerfully
concur, and say, that he is our beloved Saviour, in whom we are well
pleased.
__________________________________________________________________
M A T T H E W.
CHAP. IV.
John Baptist said concerning Christ, He must increase, but I must
decrease; and so it proved. For, after John had baptized Christ, and
borne his testimony to him, we hear little more of his ministry; he had
done what he came to do, and thenceforward there is as much talk of
Jesus as ever there had been of John. As the rising Sun advances, the
morning star disappears. Concerning Jesus Christ we have in this
chapter, I. The temptation he underwent, the triple assault the tempter
made upon him, and the repulse he gave to each assault, ver. 1-11. II.
The teaching work he undertook, the places he preached in (ver. 12-16),
and the subject he preached on, ver. 17. III. His calling of disciples,
Peter and Andrew, James and John, ver. 18-22. IV. His curing diseases
(ver. 23, 24), and the great resort of the people to him, both to be
taught and to be healed.
The Temptation of Christ.
1 Then was Jesus led up of the Spirit into the wilderness to be tempted
of the devil. 2 And when he had fasted forty days and forty nights,
he was afterward an hungred. 3 And when the tempter came to him, he
said, If thou be the Son of God, command that these stones be made
bread. 4 But he answered and said, It is written, Man shall not live
by bread alone, but by every word that proceedeth out of the mouth of
God. 5 Then the devil taketh him up into the holy city, and setteth
him on a pinnacle of the temple, 6 And saith unto him, If thou be the
Son of God, cast thyself down: for it is written, He shall give his
angels charge concerning thee: and in their hands they shall bear thee
up, lest at any time thou dash thy foot against a stone. 7 Jesus said
unto him, It is written again, Thou shalt not tempt the Lord thy God.
8 Again, the devil taketh him up into an exceeding high mountain, and
showeth him all the kingdoms of the world, and the glory of them; 9
And saith unto him, All these things will I give thee, if thou wilt
fall down and worship me. 10 Then saith Jesus unto him, Get thee
hence, Satan: for it is written, Thou shalt worship the Lord thy God,
and him only shalt thou serve. 11 Then the devil leaveth him, and,
behold, angels came and ministered unto him.
We have here the story of a famous duel, fought hand to hand, between
Michael and the dragon, the Seed of the woman and the seed of the
serpent, nay, the serpent himself; in which the seed of the woman
suffers, being tempted, and so has his heel bruised; but the serpent is
quite baffled in his temptations, and so has his head broken; and our
Lord Jesus comes off a Conqueror, and so secures not only comfort, but
conquest at last, to all his faithful followers. Concerning Christ's
temptation, observe,
I. The time when it happened: Then; there is an emphasis laid upon
that. Immediately after the heavens were opened to him, and the Spirit
descended on him, and he was declared to be the Son of God, and the
Saviour of the world, the next news we hear of him is, he is tempted;
for then he is best able to grapple with the temptation. Note, 1. Great
privileges, and special tokens of divine favour, will not secure us
from being tempted. Nay, 2. After great honours put upon us, we must
expect something that is humbling; as Paul has a messenger of Satan
sent to buffer him, after he had been in the third heavens. 3. God
usually prepares his people for temptation before he calls them to it;
he gives strength according to the day, and, before a sharp trial,
gives more than ordinary comfort. 4. The assurance of our sonship is
the best preparative for temptation. If the good Spirit witness to our
adoption, that will furnish us with an answer to all the suggestions of
the evil spirit, designed either to debauch or disquiet us.
Then, when he was newly come from a solemn ordinance, when he was
baptized, then he was tempted. Note, After we have been admitted into
the communion of God, we must expect to be set upon by Satan. The
enriched soul must double its guard. When thou has eaten and art full,
then beware. Then, when he began to show himself publicly to Israel,
then he was tempted, so as he never had been while he lived in privacy.
Note, The Devil has a particular spite at useful persons, who are not
only good, but given to do good, especially at their first setting out.
It is the advice of the Son of Sirach (Ecclesiasticus ii. 1), My son,
if thou come to serve the Lord, prepare thyself for temptation. Let
young ministers know what to expect, and arm accordingly.
II. The place where it was; in the wilderness; probably in the great
wilderness of Sinai, where Moses and Elijah fasted forty days, for no
part of the wilderness of Judea was so abandoned to wild beasts as this
is said to have been, Mark i. 13. When Christ was baptized, he did not
go to Jerusalem, there to publish the glories that had been put upon
him, but retired into a wilderness. After communion with God, it is
good to be private awhile, lest we lose what we have received, in the
crowd and hurry of worldly business. Christ withdrew into the
wilderness, 1. To gain advantage to himself. Retirement gives an
opportunity for meditation an communion with God; even they who are
called to the most active life must yet have their contemplative hours,
and must first find time to be alone with God. Those are not fit to
speak of the things of God in public to others, who have not first
conversed with those things in secret by themselves. When Christ would
appear as a Teacher come from God, it shall not be said of him, "He is
newly come from travelling, he has been abroad, and has seen the
world;" but, "He is newly come out of the desert, he has been alone
conversing with God and his own heart." 2. To give advantage to the
tempter, that he might have a readier access to him than he could have
had in company. Note, Though solitude is a friend to a good heart, yet
Satan knows how to improve it against us. Woe to him that is alone.
Those who, under pretence of sanctity and devotion, retire into dens
and deserts, find that they are not out of reach of their spiritual
enemies, and that there they want the benefit of the communion with
saints. Christ retired, (1.) To make his victory the more illustrious,
he gave the enemy sun and wind on his side, and yet baffled him. He
might give the Devil advantage, for the prince of this world had
nothing in him; but he has in us, and therefore we must pray not to be
led into temptation, and must keep out of harm's way. (2.) That he
might have an opportunity to do his best himself, that he might be
exalted in his own strength; for so it was written, I have trod the
wine-press alone, and of the people there was none with me. Christ
entered the lists without a second.
III. The preparatives for it, which were two.
1. He was directed to the combat; he did not wilfully thrust himself
upon it, but he was led up of the Spirit to be tempted of the Devil.
The Spirit that descended upon him like a dove made him meek, and yet
made him bold. Note, Our care must be, not to enter into temptation;
but if God, by his providence, order us into circumstances of
temptation for our trial, we must not think it strange, but double our
guard. Be strong in the Lord, resist stedfast in the faith, and all
shall be well. If we presume upon our own strength, and tempt the devil
to tempt us, we provoke God to leave us to ourselves; but,
whithersoever God leads us, we may hope he will go along with us, and
bring us off more than conquerors.
Christ was led to be tempted of the Devil, and of him only. Others are
tempted, when they are drawn aside of their own lust and enticed (Jam.
i. 14); the Devil takes hold of that handle, and ploughs with that
heifer; but our Lord Jesus had no corrupt nature, and therefore he was
led securely, without any fear or trembling, as a champion into the
field, to be tempted purely by the Devil.
Now Christ's temptation is, (1.) An instance of his own condescension
and humiliation. Temptations are fiery darts, thorns in the flesh,
buffetings, siftings, wrestlings, combats, all which denote hardship
and suffering; therefore Christ submitted to them, because he would
humble himself, in all things to be made like unto his brethren; thus
he gave his back to the smiters. (2.) An occasion of Satan's confusion.
There is no conquest without a combat. Christ was tempted, that he
might overcome the tempter. Satan tempted the first Adam, and triumphed
over him; but he shall not always triumph, the second Adam shall
overcome him and lead captivity captive. (3.) Matter of comfort to all
the saints. In the temptation of Christ it appears, that our enemy is
subtle, spiteful, and very daring in his temptations; but it appears
withal, that he is not invincible. Though he is a strong man armed, yet
the Captain of our salvation is stronger than he. It is some comfort to
us to think that Christ suffered, being tempted; for thus it appears
that temptations, if not yielded to, are not sins, they are afflictions
only, and such as may be pleased. And we have a High Priest who knows,
by experience, what it is to be tempted, and who therefore is the more
tenderly touch with the feelings of our infirmities in an hour of
temptation, Heb. ii. 18; iv. 15. But it is much more a comfort to think
that Christ conquered, being tempted, and conquered for us; not only
that the enemy we grapple with is a conquered, baffled, disarmed enemy,
but that we are interested in Christ's victory over him, and through
him are more than conquerors.
2. He was dieted for the combat, as wrestlers, who are temperate in all
things (1 Cor. ix. 25); but Christ beyond any other, for he fasted
forty days and forty nights, in compliance with the type and example of
Moses the great lawgiver, and of Elias, the great reformer, of the Old
Testament. John Baptist came as Elias, in those things that were moral,
but not in such things as were miraculous (John x. 41); that honour was
reserved for Christ. Christ needed not to fast for mortification (he
had no corrupt desires to be subdued); yet he fasted, (1.) That herein
he might humble himself, and might seem as one abandoned, whom no man
seeketh after. (2.) That he might give Satan both occasion and
advantage against him; and so make his victory over him the more
illustrious. (3.) That he might sanctify and recommend fasting to us,
when God in his providence calls to it, or when we are reduced to
straits, and are destitute of daily food, or when it is requisite for
the keeping under of the body, or the quickening of prayer, those
excellent preparatives for temptation. If good people are brought low,
if they want friends and succours, this may comfort them, that their
Master himself was in like manner exercised. A man may want bread, and
yet be a favourite of heaven, and under the conduct of the Spirit. The
reference which the Papists make of their lent-fast to this fasting of
Christ forty days, is a piece of foppery and superstition which the law
of our land witnesses against, Stat. 5 Eliz. chap. 5 sect. 39, 40. When
he fasted forty days he was never hungry; converse with heaven was
instead of meat and drink to him, but he was afterwards an hungred, to
show that he was really and truly Man; and he took upon him our natural
infirmities, that he might atone for us. Man fell by eating, and that
way we often sin, and therefore Christ was an hungred.
IV. The temptations themselves. That which Satan aimed at, in all his
temptations, was, to bring him to sin against God, and so to render him
for ever incapable of being a Sacrifice for the sins of others. Now,
whatever the colours were, that which he aimed at was, to bring him, 1.
To despair of his Father's goodness. 2. To presume upon his Father's
power. 3. To alienate his Father's honour, by giving it to Satan. In
the two former, that which he tempted him to, seemed innocent, and
there in appeared the subtlety of the tempter; in the last, that which
he tempted him with, seemed desirable. The two former are artful
temptations, which there was need of great wisdom to discern; the last
was a strong temptation, which there was need of great resolution to
resist; yet he was baffled in them all.
1. He tempted him to despair of his Father's goodness, and to distrust
his Father's care concerning him.
(1.) See how the temptation was managed (v. 3); The tempter came to
him. Note, The Devil is the tempter, and therefore he is Satan--an
adversary; for those are our worst enemies, that entice us to sin, and
are Satan's agents, are doing his work, and carrying on his designs. He
is called emphatically the tempter, because he was so to our first
parents, and still is so, and all other tempters are set on work by
him. The tempter came to Christ in a visible appearance, not terrible
and affrighting, as afterward in his agony in the garden; no, if ever
the Devil transformed himself into an angel of light, he did so now,
and pretended to be a good genius, a guardian angel.
Observe the subtlety of the tempter, in joining this first temptation
with what went before to make it the stronger. [1.] Christ began to be
hungry, and therefore the motion seemed very proper, to turn stones
into bread for his necessary support. Note, It is one of the wiles of
Satan to take advantage of our outward condition, in that to plant the
battery of his temptations. He is an adversary no less watchful than
spiteful; and the more ingenious he is to take advantage against us,
the more industrious we must be to give him none. When he began to be
hungry, and that in a wilderness, where there was nothing to be had,
then the Devil assaulted him. Note, Want and poverty are a great
temptation to discontent and unbelief, and the use of unlawful means
for our relief, under pretence that necessity has no law; and it is
excused with this that hunger will break through stone walls, which yet
is no excuse, for the law of God ought to be stronger to us than stone
walls. Agur prays against poverty, not because it is an affliction and
reproach, but because it is a temptation; lest I be poor, and steal.
Those therefore who are reduced to straits, have need to double their
guard; it is better to starve to death, than live and thrive by sin.
[2.] Christ was lately declared to be the Son of God, and here the
Devil tempts him to doubt of that; If thou be the Son of God. Had not
the Devil known that the Son of God was to come into the world, he
would not have said this; and had he not suspected that this was he, he
would not have said it to him, nor durst he have said it if Christ had
not now drawn a veil over his glory, and if the Devil had not now put
on an impudent face.
First, "Thou has now an occasion to question whether thou be the Son of
God or no; for can it be, that the Son of God, who is Heir of all
things, should be reduced to such straits? If God were thy Father, he
would not see thee starve, for all the beasts of the forest are his,
Ps. l. 10, 12. It is true there was a voice from heaven, This is my
beloved Son, but surely it was delusion, and thou was imposed upon by
it; for either God is not thy Father, or he is a very unkind one."
Note, 1. The great thing Satan aims at, in tempting good people, is to
overthrow their relation to God as a Father, and so to cut off their
dependence on him, their duty to him, and their communion with him. The
good Spirit, as the Comforter of the brethren, witnesses that they are
the children of God; the evil spirit, as the accuser of the brethren,
does all he can to shake that testimony. 2. Outward afflictions, wants
and burdens, are the great arguments Satan uses to make the people of
God question their sonship; as if afflictions could not consist with,
when really they proceed from, God's fatherly love. They know how to
answer this temptation, who can say with holy Job, Though he slay me,
though he starve me, yet I will trust in him, and love him as a Friend,
even when he seems to come forth against me as an Enemy. 3. The Devil
aims to shake our faith in the word of God, and bring us to question
the truth of that. Thus he began with our first parents; Yea, has God
said so and so? Surely he has not. So here, Has God said that thou art
his beloved Son? Surely he did not say so; or if he did it is not true.
We then give place to the Devil, when we question the truth of any word
that God has spoken; for his business, as the father of lies, is to
oppose the true sayings of God. 4. The Devil carries on his designs
very much by possessing people with hard thoughts of God, as if he were
unkind, or unfaithful, and had forsaken or forgotten those who had
ventured their all with him. He endeavored to beget in our first
parents a notion that God forbade them the tree of knowledge, because
he grudged them the benefit of it; and so here he insinuates to our
Saviour, that his Father had cast him off, and left him to shift for
himself. But see how unreasonable this suggestion was, and how easily
answered. If Christ seemed to be a mere Man now, because he was hungry,
why was he not confessed to be more than a Man, even the Son of God,
when for forty days he fasted, and was not hungry?
Secondly, "Thou hast now an opportunity to show that thou art the son
of God. If thou art the Son of God, prove it by this, command these
stones" (a heap of which, probably, lay now before him) "be made bread,
v. 3. John Baptist said but the other day, that God can out of stone
raise up children to Abraham, a divine power therefore can, no doubt,
out of stones, make bread for those children; if there thou has that
power, exert it now in a time of need for thyself." He does not say,
Pray to thy Father that he would turn them into bread; but command it
to be done; thy Father hath forsaken thee, set up for thyself, and be
not beholden to him. The Devil is for nothing that is humbling, but
ever thing that is assuming; and gains his point, if he can but bring
men off from their dependence upon God, and possess them with an
opinion of their self-sufficiency.
(2.) See how this temptation was resisted and overcome.
[1.] Christ refused to comply with it. He would not command these
stones to be made bread; not because he could not; his power, which
soon after this turned stones into bread; but he would not. And why
would he not? At first view, the thing appears justifiable enough, and
the truth is, the more plausible a temptation is, and the greater
appearance there is of good in it, the more dangerous it is. This
matter would bear a dispute, but Christ was soon aware of the snake in
the grass, and would not do any thing, First, That looked like
questioning the truth of the voice he heard from heaven, or putting
that upon a new trial which was already settled. Secondly, That looked
like distrusting his Father's care of him, or limiting him to one
particular way of providing for him. Thirdly, That looked like setting
up for himself, and being his own carver; or, Fourthly, That looked
like gratifying Satan, by doing a thing at his motion. Some would have
said, To give the Devil his due, this was good counsel; but for those
who wait upon God, to consult him, is more than his due; it is like
enquiring of the god Ekron, when there is a God in Israel.
[2.] He was ready to reply to it (v. 4); He answered and said, It is
written. This is observable, that Christ answered and baffled all the
temptations of Satan with, It is written. He is himself the eternal
Word, and could have produced the mind of God without having recourse
to the writings of Moses; but he put honour upon the scripture, and, to
set us an example, he appealed to what was written in the law; and he
says this to Satan, taking it for granted that he knew well enough what
was written. It is possible that those who are the Devil's children may
yet know very well what is written in God's book; The devils believe
and tremble. This method we must take when at any time we are tempted
to sin; resist and repel the temptation with, It is written. The Word
of God is the sword of the Spirit, the only offensive weapon in all the
Christian armoury (Eph. vi. 17); and we may say of it as David of
Goliath's sword, None is like that in our spiritual conflicts.
This answer, as all the rest, is taken out of the book of Deuteronomy,
which signifies the second law, and in which there is very little
ceremonial; the Levitical sacrifices and purifications could not drive
away Satan, though of divine institution, much less holy water and the
sign of the cross, which are of human invention; but moral precepts and
evangelical promises, mixed with faith, these are mighty, through God,
for the vanquishing of Satan. This is here quoted from Deut. viii. 3,
where the reason given why God fed the Israelites with manna is,
because he would teach them that man shall not live by bread alone.
This Christ applies to his own case. Israel was God's son, whom he
called out of Egypt (Hos. xi. 1), so was Christ (ch. ii. 15); Israel
was then in a wilderness, Christ was so now, perhaps the same
wilderness. Now, First, The Devil would have him question his sonship,
because he was in straits; no, says he, Israel was God's son, and a son
he was very tender of and whose manners he bore (Acts xiii. 18); and
yet he brought them into straits; and it follows there (Deut. viii. 5),
As a man chasteneth his son, so the Lord thy God chasteneth thee.
Christ, being a Son, thus learns obedience. Secondly, The Devil would
have him distrust his Father's love and care. "No," says he, "that
would be to do as Israel did, who, when they were in want, said, Is the
Lord among us? and, Can he furnish a table in the wilderness? Can he
give bread?" Thirdly, The Devil would have him, as soon as he began to
be hungry, immediately looking out for supply; whereas God, for wise
and holy ends, suffered Israel to hunger before he fed them; to humble
them, and prove them. God will have his children, when they want, not
only to wait on him, but to wait for him. Fourthly, The Devil would
have him to supply himself with bread. "No," says Christ, "what need is
there of that? It is a point long since settled, and incontestably
proved, that man may live without bread, as Israel in the wilderness
lived forty years upon manna." It is true, God in his providence
ordinarily maintains men by bread out of the earth (Job xxviii. 5); but
he can, if he please, make use of other means to keep men alive; any
word proceeding out of the mouth of God, any thing that God shall order
and appoint for that end, will be a good a livelihood for man as bread,
and will maintain him as well. As we may have bread, and yet not be
nourished, if God deny his blessing (Hag. i. 6, 9; Mic. vi. 14; for
though bread is the staff of life, it is God's blessing that is the
staff of bread), so we may want bread, and yet be nourished some other
way. God sustains Moses and Elias without bread, and Christ himself
just now for forty days; he sustained Israel with bread from heaven,
angels' food; Elijah with bread sent miraculously by ravens, and
another time with the widow's meal miraculously multiplied; therefore
Christ need not turn stones into bread, but trust God to keep him alive
some other way now that he is hungry, as he had done forty days before
he hungred. Note, As in our great abundance we must not think to live
without God, so in our greatest straits we must learn to live upon God;
and when the fig-tree does not blossom, and the field yields no meat,
when all ordinary means of succour and support are cut off, yet then we
must rejoice in the Lord; then we must not think to command what we
will, though contrary to his command, but must humbly pray for what he
thinks fit to give us, and be thankful for the bread of our allowance,
though it be a short allowance. Let us learn of Christ here to be at
God's finding, rather than at our own; and not to take any irregular
courses for our supply, when our wants are ever so pressing (Ps.
xxxvii. 3). Jehovah-jireh; some way or other the Lord will provide. It
is better to live poorly upon the fruits of God's goodness, than live
plentifully upon the products of our own sin.
2. He tempted him to presume upon his Father's power and protection.
See what a restless unwearied adversary the Devil is! If he fail in one
assault, he tries another.
Now in this second attempt we may observe,
(1.) What the temptation was, and how it was managed. In general,
finding Christ so confident of his Father's care of him, in point of
nourishment, he endeavors to draw him to presume upon that care in
point of safety. Note, We are in danger of missing our way, both on the
right hand and on the left, and therefore must take heed, lest, when we
avoid one extreme, we be brought by the artifices of Satan, to run into
another; lest, by overcoming our prodigality, we fall into
covetousness. Nor are any extremes more dangerous than those of despair
and presumption, especially in the affairs of our souls. Some who have
obtained a persuasion that Christ is able and willing to save them from
their sins, are then tempted to presume that he will save them in their
sins. Thus when people begin to be zealous in religion, Satan hurries
them into bigotry and intemperate heats.
Now in this temptation we may observe,
[1.] How he made way for it. He took Christ, not by force against his
will, but moved him to go, and went along with him, to Jerusalem.
Whether Christ went upon the ground, and so went up the stairs to the
top of the temple, or whether he went in the air, is uncertain; but so
it was, that he was set upon a pinnacle, or spire; upon the fane (so
some), upon the battlements (so others), upon the wing (so the word
is), of the temple. Now observe, First, How submissive Christ was, in
suffering himself to be hurried thus, that he might let Satan do his
worst and yet conquer him. The patience of Christ here, as afterward in
his sufferings and death, is more wonderful than the power of Satan or
his instruments; for neither he nor they could have any power against
Christ but what was given them from above. How comfortable is it, that
Christ, who let loose this power of Satan against himself, does not in
like manner let it loose against us, but restrains it, for he knows our
frame! Secondly, How subtle the Devil was, in the choice of the place
for his temptations. Intending to solicit Christ to an ostentation of
his own power, and a vain-glorious presumption upon God's providence,
he fixes him on a public place in Jerusalem, a populous city, and the
joy of the whole earth; in the temple, one of the wonders of the world,
continually gazed upon with admiration by some one or other. There he
might make himself remarkable, and be taken notice of by everybody, and
prove himself the Son of God; not, as he was urged in the former
temptation, in the obscurities of a wilderness, but before multitudes,
upon the most eminent stage of action.
Observe, 1. That Jerusalem is here called the holy city; for so it was
in name and profession, and there was in it a holy seed, that was the
substance thereof. Note, There is no city on earth so holy as to exempt
and secure us from the Devil and his temptations. The first Adam was
tempted in the holy garden, the second in the holy city. Let us not,
therefore, in any place, be off our watch. Nay, the holy city is the
place where he does, with great advantage and success, tempt men to
pride and presumption; but, blessed be God, into the Jerusalem above,
that holy city, no unclean thing shall enter; there we shall be for
ever out of temptation. 2. That he set him upon a pinnacle of the
temple, which (as Josephus describes it, Antiq. 15. 412) was so very
high, that it would make a man's head giddy to look down to the bottom.
Note, Pinnacles of the temple are places of temptation; I mean, (1.)
High places are so; they are slippery places; advancement in the world
makes a man a fair mark for Satan to shoot his fiery darts at. God
casts down, that he may raise up; the Devil raises up, that he may cast
down: therefore they who would take heed of falling, must take heed of
climbing. (2.) High places in the church are, in a special manner,
dangerous. They who excel in gifts, who are in eminent stations, and
have gained great reputation, have need to keep humble; for Satan will
be sure to aim at them, to puff them up with pride, that they may fall
into the condemnation of the Devil. Those that stand high are concerned
to stand fast.
[2.] How he moved it; "If thou be the Son of God, now show thyself to
the world, and prove thyself to be so; cast thyself down, and then,"
First, "Thou wilt be admired, as under the special protection of
heaven. When they see thee receive no hurt by a fall from such a
precipice, they will say" (as the barbarous people did of Paul) "that
thou art a God." Tradition says, that Simon Magnus by this very thing
attempted to prove himself a god, but that his pretensions were
disproved, for he fell down, and was miserably bruised. "Nay,"
Secondly, "Thou wilt be received, as coming with a special commission
from heaven. All Jerusalem will see and acknowledge, not only that thou
art more than a man, but that thou art that Messenger, that Angel of
the covenant, that should suddenly come to the temple (Mal. iii. 1),
and from thence descend into the streets of the holy city; and thus the
work of convincing the Jews will be cut short, and soon done."
Observe, The Devil said, Cast thyself down. The Devil could not cast
him down, though a little thing would have done it, from the top of a
spire. Note, The power of Satan is a limited power; hitherto he shall
come, and no further. Yet, if the Devil had cast him down, he had not
gained his point; that had been his suffering only, not his sin. Note,
Whatever real mischief is done us, it is of our own doing; the Devil
can but persuade, he cannot compel; he can but say, Cast thyself down;
he cannot cast us down. Every man is tempted, when he is drawn away of
his own lust, and not forced, but enticed. Therefore let us not hurt
ourselves, and then, blessed be God, no one else can hurt us, Prov. ix.
12.
[3.] How he backed this motion with a scripture; For it is written, He
shall give his angels charge concerning thee. But is Saul also among
the prophets? Is Satan so well versed in scripture, as to be able to
quote it so readily? It seems, he is. Note, It is possible for a man to
have his head full of scripture-notions, and his mouth full of
scripture-expressions, while his heart is full of reigning enmity to
God and all goodness. The knowledge which the devils have of the
scripture, increases both their mischievousness and their torment.
Never did the devil speak with more vexation to himself, than when he
said to Christ, I know thee who thou art. The devil would persuade
Christ to throw himself down, hoping that he would be his own murderer,
and that there would be an end of him and his undertaking, which he
looked upon with a jealous eye; to encourage him to do it, he tells
them, that there was no danger, that the good angels would protect him,
for so was the promise (Ps. xci. 11), He shall give his angels charge
over thee. In this quotation,
First, There was something right. It is true, there is such a promise
of the ministration of the angels, for the protection of the saints.
The devil knows it by experience; for he finds his attempts against
them fruitless, and he frets and rages at it, as he did at the hedge
about Job, which he speaks of so sensibly, Job i. 10. He was also right
in applying it to Christ, for to him all the promises of the protection
of the saints primarily and eminently belong, and to them, in and
through him. That promise, that not a bone of theirs shall be broken
(Ps. xxxiv. 20), was fulfilled in Christ, John xix. 36. The angels
guard the saints for Christ's sake, Rev. vii. 5, 11.
Secondly, There was a great deal wrong in it; and perhaps the devil had
a particular spite against this promise, and perverted it, because it
often stood in his way, and baffled his mischievous designs against the
saints. See here, 1. How he misquoted it; and that was bad. The promise
is, They shall keep thee; but how? In all thy ways; not otherwise; if
we go out of our way, out of the way of our duty, we forfeit the
promise, and put ourselves out of God's protection. Now this word made
against the tempter, and therefore he industriously left it out. If
Christ had cast himself down, he had been out of his way, for he had no
call so to expose himself. It is good for us upon all occasions to
consult the scriptures themselves, and not to take things upon trust,
that we may not be imposed upon by those that maim and mangle the word
of God; we must do as the noble Bereans, who searched the scriptures
daily. 2. How he misapplied it; and that was worse. Scripture is abused
when it is pressed to patronize sin; and when men thus wrest it to
their own temptation, they do it to their own destruction 2 Pet. iii.
16. This promise is firm, and stands good; but the devil made an ill
use of it, when he used it as an encouragement to presume upon the
divine care. Note, It is no new thing for the grace of God to be turned
into wantonness; and for men to take encouragement in sin from the
discoveries of God's good will to sinners. But shall we continue in
sin, that grace may abound? throw ourselves down, that the angels may
bear us up? God forbid.
(2.) How Christ overcame this temptation; he resisted and overcame it,
as he did the former, with, It is written. The devil's abusing of
scripture did not prevent Christ from using it, but he presently urges,
Deut. vi. 16, Thou shalt not tempt the Lord thy God. The meaning of
this is not, Therefore thou must not tempt me; but, Therefore I must
not tempt my Father. In the place whence it is quoted, it is in the
plural number, You shall not tempt; here it is singular, Thou shalt
not. Note, We are then likely to get good by the word of God, when we
hear and receive general promises as speaking to us in particular.
Satan said, It is written; Christ says, It is written; not that one
scripture contradicts another. God is one, and his word one, and he is
one mind, but that is a promise, this is a precept, and therefore that
is to be explained and applied by this; for scripture is the best
interpreter of scripture; and they who prophesy, who expound scripture,
must do it according to the proportion of faith (Rom. xii. 6),
consistently with practical godliness.
If Christ should cast himself down, it would be the tempting of God,
[1.] As it would be requiring a further confirmation of that which was
so well confirmed. Christ was abundantly satisfied that God was already
his Father, and took care of him, and gave his angels a charge
concerning him; and therefore to put it upon a new experiment, would be
to tempt him, as the Pharisees tempted Christ; when they had so many
signs on earth, they demanded a sign from heaven. This is limiting the
Holy One of Israel. [2.] As it would be requiring a special
preservation of him, in doing that which he had no call to. If we
expect that because God has promised not to forsake us, therefore he
should follow us out of the way of our duty; that because he has
promised to supply our wants, therefore he should humour us, and please
our fancies; that because he has promised to keep us, we may wilfully
thrust ourselves into danger, and may expect the desired end, without
using the appointed means; this is presumption, this is tempting God.
And it is an aggravation of the sin, that he is the Lord our God; it is
an abuse of the privilege we enjoy, in having him for our God; he has
thereby encouraged us to trust him, but we are very ungrateful, if
therefore we tempt him; it is contrary to our duty to him as our God.
This is to affront him whom we ought to honour. Note, We must never
promise ourselves any more than God has promised us.
3. He tempted him to the most black and horrid idolatry, with the
proffer of the kingdoms of the world, and the glory of them. And here
we may observe,
(1.) How the devil made this push at our Saviour, v. 8, 9. The worst
temptation was reserved for the last. Note, Sometimes the saint's last
encounter is with the sons of Anak, and the parting blow is the sorest;
therefore, whatever temptation we have been assaulted by, still we must
prepare for worse; must be armed for all attacks, with the armour of
righteousness on the right hand and on the left.
In this temptation, we may observe,
[1.] What he showed him--all the kingdoms of the world. In order to do
this, he took him to an exceeding high mountain; in hopes of
prevailing, as Balak with Balaam, he changed his ground. The pinnacle
of the temple is not high enough; the prince of the power of the air
must have him further up into his territories. Some think this high
mountain was on the other side of Jordan, because there we find Christ
next after the temptation, John i. 28, 29. Perhaps it was mount Pisgah,
whence Moses, in communion with God, had all the kingdoms of Canaan
shown him. Hither the blessed Jesus was carried for the advantage of a
prospect; as if the devil could show him more of the world than he knew
already, who made and governed it. Thence he might discover some of the
kingdoms situate about Judea, though not the glory of them; but there
was doubtless a juggle and a delusion of Satan's in it; it is probable
that that which he showed him, was but a landscape, an airy
representation in a cloud, such as that great deceiver could easily
frame and put together; setting forth, in proper and lively colours,
the glories and the splendid appearances of princes; their robes and
crowns, their retinue, equipage, and lifeguards; the pomp of thrones,
and courts, and stately palaces, the sumptuous buildings in cities, the
gardens and fields about the country-seats, with the various instances
of their wealth, pleasure, and gaiety; so as might be most likely to
strike the fancy, and excite the admiration and affection. Such was
this show, and his taking him up into a high mountain, was but to
humour the thing, and to colour the delusion; in which yet the blessed
Jesus did not suffer himself to be imposed upon, but saw through the
cheat, only he permitted Satan to take his own way, that his victory
over him might be the more illustrious. Hence observe, concerning
Satan's temptations, that, First, They often come in at the eye, which
is blinded to the things it should see, and dazzled with the vanities
it should be turned from. The first sin began in the eye, Gen. iii. 6.
We have therefore need to make a covenant with our eyes, and to pray
that God would turn them away from beholding vanity. Secondly, That
temptations commonly take rise from the world, and the things in it.
The lust of the flesh, and of the eye, with the pride of life, are the
topics from which the devil fetches most of his arguments. Thirdly,
That it is a great cheat which the devil puts upon poor souls, in his
temptations. He deceives, and so destroys; he imposes upon men with
shadows and fast colours; shows the world and the glory of it, and
hides from men's eyes the sin and sorrow and death which stain the
pride of all this glory, the cares and calamities which attend great
possessions, and the thorns which crowns themselves are lined with.
Fourthly, That the glory of the world is the most charming temptation
to the unthinking and unwary, and that by which men are most imposed
upon. Laban's sons grudge Jacob all this glory; the pride of life is
the most dangerous snare.
(2.) What he said to him (v. 9); All these things I will give thee, if
thou wilt fall down and worship me. See,
First, How vain the promise was. All these things I will give thee. He
seems to take it for granted, that in the former temptations he had in
part gained his point, and proved that Christ was not the Son of God,
because he had not given him those evidences of it which he demanded;
so that here he looks upon him as a mere man. "Come," says he, "it
seems that God whose Son thou thinkest thyself to be deserts thee, and
starves thee--a sign that he is not thy Father; but if thou wilt be
ruled by me, I will provide better for thee than so; own me for thy
father, and ask my blessing, and all this will I give thee." Note,
Satan makes an easy prey of men, when he can persuade them to think
themselves abandoned of God. The fallacy of this promise lies in that,
All this will I give thee. And what was all that? It was but a map, a
picture, a mere phantasm, that had nothing in it real or solid, and
this he would give him; a goodly prize! Yet such are Satan's proffers.
Note, Multitudes lose the sight of that which is, by setting their eyes
on that which is not. The devil's baits are all a sham; they are shows
and shadows with which he deceives them, or rather they deceive
themselves. The nations of the earth had been, long before, promised to
the Messiah; if he be the Son of God, they belong to him; Satan
pretends now to be a good angel, probably one of those that were set
over kingdoms, and to have received a commission to deliver possession
to him according to promise. Note, We must take heed of receiving even
that which God hath promised, out of the devil's hand; we do so when we
precipitate the performance, by catching at it in a sinful way.
Secondly, How vile the condition was; If thou will fall down, and
worship me. All the worship which the heathen performed to their gods,
was directed to the devil (Deut. xxxii. 17), who is therefore called
the god of this world, 2 Cor. iv. 4; 1 Cor. x. 20. And fain would he
draw Christ into his interests, and persuade him, now that he set up
for a Teacher, to preach up the Gentile idolatry, and to introduce it
again among the Jews, and then the nations of the earth would soon
flock in to him. What temptation could be more hideous, more black?
Note, The best of saints may be tempted to the worst of sins,
especially when they are under the power of melancholy; as, for
instance, to atheism, blasphemy, murder, self-murder, and what not.
This is their affliction, but while there is no consent to it, nor
approbation of it, it is not their sin; Christ was tempted to worship
Satan.
(2.) See how Christ warded off the thrust, baffled the assault, and
came off a conqueror. He rejected the proposal,
[1.] With abhorrence and detestation; Get thee hence, Satan. The two
former temptations had something of colour, which would admit a
consideration, but this was so gross as not to bear a parley; it
appears abominable at the first sight, and therefore is immediately
rejected. If the best friend we have in the world suggests such a thing
as this to us, Go, serve other gods, he must not be heard with
patience, Deut. xiii. 6, 8. Some temptations have their wickedness
written in their forehead, they are open before-hand; they are not to
be disputed with, but rejected; "Get thee hence, Satan. Away with it, I
cannot bear the thought of it!" While Satan tempted Christ to do
himself a mischief, by casting himself down, though he yielded not, yet
he heard it; but now that the temptation flies in the face of God, he
cannot bear it; Get thee hence, Satan. Note, It is a just indignation,
which rises at the proposal of any thing that reflects on the honour of
God, and strikes at his crown. Nay, whatever is an abominable thing,
which we are sure the Lord hates, we must thus abominate it; far be it
from us that we should have any thing to do with it. Note, It is good
to be peremptory in resisting temptation, and to stop our ears to
Satan's charms.
[2.] With an argument fetched from scripture. Note, In order to the
strengthening of our resolutions against sin, it is good to see what a
great deal of reason there is for those resolutions. The argument is
very suitable, and exactly to the purpose, taken from Deut. vi. 13, and
x. 20. Thou shalt worship the Lord thy God, and him only shalt thou
serve. Christ does not dispute whether he were an angel of light, as he
pretended, or not; but though he were, yet he must not be worshipped,
because that is an honour due to God only. Note, It is good to make our
answers to temptation as full and as brief as may be, so as not to
leave room for objections. Our Saviour has recourse to the fundamental
law in this case, which is indispensable, and universally obligatory.
Note, Religious worship is due to God only, and must not be given to
any creature; it is a flower of the crown which cannot be alienated, a
branch of God's glory which he will not give to another, and which he
would not give to his own Son, by obliging all men to honour the Son,
even as they honour the Father, if he had not been God, equal to him,
and one with him. Christ quotes this law concerning religious worship,
and quotes it with application to himself; First, To show that in his
estate of humiliation he was himself made under this law: though, as
God, he was worshipped, yet, as Man, he did worship God, both publicly
and privately. He obliges us to no more than what he was first pleased
to oblige himself to. Thus it became him to fulfil all righteousness.
Secondly, To show that the law of religious worship is of eternal
obligation: though he abrogated and altered many institutions of
worship, yet this fundamental law of nature--That God only is to be
worshipped, he came to ratify, and confirm, and enforce upon us.
V. We have here the end and issue of this combat, v. 11. Though the
children of God may be exercised with many and great temptations, yet
God will not suffer them to be tempted above the strength which either
they have, or he will put into them, 1 Cor. x. 13. It is but for a
season that they are in heaviness, through manifold temptations.
Now the issue was glorious, and much to Christ's honour: for,
1. The devil was baffled, and quitted the field; Then the devil leaveth
him, forced to do so by the power that went along with that word of
command, Get thee hence, Satan. He made a shameful and inglorious
retreat, and came off with disgrace; and the more daring his attempts
had been, the more mortifying was the foil that was given him. Magnis
tamen excidit ausis--The attempt, however, in which he failed, was
daring. Then, when he had done his worst, had tempted him with all the
kingdoms of the world, and the glory of them, and found that he was not
influenced by that bait, that he could not prevail with that temptation
with which he had overthrown so many thousands of the children of men,
then he leaves him; then he gives him over as more than a man. Since
this did not move him, he despairs of moving him, and begins to
conclude, that he is the Son of God, and that it is in vain to tempt
him any further. Note, If we resist the devil, he will flee from us; he
will yield, if we keep our ground; as when Naomi saw that Ruth was
steadfastly resolved, she left off speaking to her. When the devil left
our Saviour, he owned himself fairly beaten; his head was broken by the
attempt he made to bruise Christ's heel. He left him because he had
nothing in him, nothing to take hold of; he saw it was to no purpose,
and so gave over. Note, The devil, though he is an enemy to all saints,
is a conquered enemy. The Captain of our salvation has defeated and
disarmed him; we have nothing to do but to pursue the victory.
2. The holy angels came and attended upon our victorious Redeemer;
Behold, angels came and ministered unto him. They came in a visible
appearance, as the devil had done in the temptation. While the devil
was making his assaults upon our Saviour, the angels stood at a
distance, and their immediate attendance and administration were
suspended, that it might appear that he vanquished Satan in his own
strength, and that his victory might be the more illustrious; and that
afterward, when Michael makes use of his angels in fighting with the
dragon and his angels, it might appear, that it is not because he needs
them, or could not do his work without them, but because he is pleased
to honour them so far as to employ them. One angel might have served to
bring him food, but here are many attending him, to testify their
respect to him, and their readiness to receive his commands. Behold
this! It is worth taking notice of; (1.) That as there is a world of
wicked, malicious spirits that fight against Christ and his church, and
all particular believers, so there is a world of holy, blessed spirits
engaged and employed for them. In reference to our war with devils, we
may take abundance of comfort from our communion with angels. (2.) That
Christ's victories are the angels' triumphs. The angels came to
congratulate Christ on his success, to rejoice with him, and to give
him the glory due to his name; for that was sung with a loud voice in
heaven, when the great dragon was cast out (Rev. xii. 9, 10), Now is
come salvation and strength. (3.) That the angels ministered to the
Lord Jesus, not only food, but whatever else he wanted after this great
fatigue. See how the instances of Christ's condescension and
humiliation were balanced with tokens of his glory. As when he was
crucified in weakness, yet he lived by the power of God; so when in
weakness he was tempted, was hungry and weary, yet by his divine power
he commanded the ministration of angels. Thus the Son of man did eat
angels' food, and, like Elias, is fed by an angel in the wilderness, 1
Kings xix. 4, 7. Note, Though God may suffer his people to be brought
into wants and straits, yet he will take effectual care for their
supply, and will rather send angels to feed them, than see them perish.
Trust in the Lord, and verily thou shalt be fed, Ps. xxxvii. 3.
Christ was thus succoured after the temptation, [1.] For his
encouragement to go on in his undertaking, that he might see the powers
of heaven siding with him, when he saw the powers of hell set against
him. [2.] For our encouragement to trust in him; for as he knew, by
experience, what it was to suffer, being tempted, and how hard that
was, so he knew what it was to be succoured, being tempted, and how
comfortable that was; and therefore we may expect, not only that he
will sympathize with his tempted people, but that he will come in with
seasonable relief to them; as our great Melchizedec, who met Abraham
when he returned from the battle, and as the angels here ministered to
him.
Opening of Christ's Ministry.
12 Now when Jesus had heard that John was cast into prison, he departed
into Galilee; 13 And leaving Nazareth, he came and dwelt in
Capernaum, which is upon the sea coast, in the borders of Zabulon and
Nephthalim: 14 That it might be fulfilled which was spoken by Esaias
the prophet, saying, 15 The land of Zabulon, and the land of
Nephthalim, by the way of the sea, beyond Jordan, Galilee of the
Gentiles; 16 The people which sat in darkness saw great light; and to
them which sat in the region and shadow of death light is sprung up.
17 From that time Jesus began to preach, and to say, Repent: for the
kingdom of heaven is at hand.
We have here an account of Christ's preaching in the synagogues of
Galilee, for he came into the world to be a Preacher; the great
salvation which he wrought out, he himself began to publish (Heb. ii.
3) to show how much his heart was upon it, and ours should be.
Several passages in the other gospels, especially in that of St. John,
are supposed, in the order of the story of Christ's life, to intervene
between his temptation and his preaching in Galilee. His first
appearance after his temptation, was when John Baptist pointed to him,
saying, Behold the Lamb of God, John i. 29. After that, he went up to
Jerusalem, to the passover (John ii.), discoursed with Nicodemus (John
iii.), with the woman of Samaria (John iv.), and then returned into
Galilee, and preached there. But Matthew, having had his residence in
Galilee, begins his story of Christ's public ministry with his
preaching there, which here we have an account of. Observe,
I. The time; When Jesus had heard that John was cast into prison, then
he went into Galilee, v. 12. Note, The cry of the saints' sufferings
comes up into the ears of the Lord Jesus. If John be cast into prison,
Jesus hears it, takes cognizance of it, and steers his course
accordingly: he remembers the bonds and afflictions that abide his
people. Observe, 1. Christ did not go into the country, till he heard
of John's imprisonment; for he must have time given him to prepare the
way of the Lord, before the Lord himself appear. Providence wisely
ordered it, that John should be eclipsed before Christ shone forth;
otherwise the minds of people would have been distracted between the
two; one would have said, I am of John, and another, I am of Jesus.
John must be Christ's harbinger, but not his rival. The moon and stars
are lost when the sun rises. John had done his work by the baptism of
repentance, and then he was laid aside. The witnesses were slain when
they had finished their testimony, and not before, Rev. xi. 7. 2. He
did go into the country as soon as he heard of John's imprisonment; not
only to provide for his own safety, knowing that the Pharisees in Judea
were as much enemies to him as Herod was to John, but to supply the
want of John Baptist, and to build upon the good foundation he had
laid. Note, God will not leave himself without witness, nor his church
without guides; when he removes one useful instrument, he can raise up
another, for he has the residue of the Spirit, and he will do it, if he
has work to do. Moses my servant is dead, John is cast into prison;
now, therefore, Joshua, arise; Jesus, arise.
II. The place where he preached; in Galilee, a remote part of the
country, that lay furthest from Jerusalem, as was there looked upon
with contempt, as rude and boorish. The inhabitants of that country
were reckoned stout men, fit for soldiers, but not polite men, or fit
for scholars. Thither Christ went, there he set up the standard of his
gospel; and in this, as in other things, he humbled himself. Observe,
1. The particular city he chose for his residence; not Nazareth, where
he had been bred up; no, he left Nazareth; particular notice is taken
of that, v. 13. And with good reason did he leave Nazareth; for the men
of that city thrust him out from among them, Luke iv. 29. He made them
his first, and a very fair, offer of his service, but they rejected him
and his doctrine, and were filled with indignation at him and it; and
therefore he left Nazareth, and shook off the dust of his feet for a
testimony against those there, who would not have him to teach them.
Nazareth was the first place that refused Christ, and was therefore
refused by him. Note, It is just with God, to take the gospel and the
means of grace from those that slight them, and thrust them away.
Christ will not stay long where he is not welcome. Unhappy Nazareth! If
thou hadst known in this thy day the things that belong to thy peace,
how well had it been for thee! But now they are hid from thine eyes.
But he came and dwelt in Capernaum, which was a city of Galilee, but
many miles distant from Nazareth, a great city and of much resort. It
is said here to be on the sea coast, not the great sea, but the sea of
Tiberias, an inland water, called also the lake of Gennesaret. Close by
the falling of Jordan into the sea stood Capernaum, in the tribe of
Naphtali, but bordering upon Zebulun; hither Christ came, and here he
dwelt. Some think that his father Joseph had a habitation here, others
that he took a house or lodgings at least; and some think it more than
probable, that he dwelt in the house of Simon Peter; however, here he
fixed not constantly, for he went about doing good; but this was for
some time his head quarters: what little rest he had, was here; here he
had a place, though not a place of his own, to lay his head on. And at
Capernaum, it should seem, he was welcome, and met with better
entertainment than he had at Nazareth. Note, If some reject Christ, yet
others will receive him, and bid him welcome. Capernaum is glad of
Nazareth's leavings. If Christ's own countrymen be not gathered, yet he
will be glorious. "And thou, Capernaum, has now a day of it; thou art
now lifted up to heaven; be wise for thyself, and know the time of thy
visitation."
2. The prophecy that was fulfilled is this, v. 14-16. It is quoted from
Isa. ix. 1, 2, but with some variation. The prophet in that place is
foretelling a greater darkness of affliction to befal the contemners of
Immanuel, than befel the countries there mentioned, either in their
first captivity under Benhadad, which was but light (1 Kings xv. 20),
or in their second captivity under the Assyrian, which was much
heavier, 2 Kings xv. 29. The punishment of the Jewish nation for
rejecting the gospel should be sorer than either (see Isa. viii. 21,
22); for those captivated places had some reviving in their bondage,
and saw a great light again, ch. ix. 2. This is Isaiah's sense; but the
Scripture has many fulfillings; and the evangelist here takes only the
latter clause, which speaks of the return of the light of liberty and
prosperity to those countries that had been in the darkness of
captivity, and applies it to the appearing of the gospel among them.
The places are spoken of, v. 15. The land of Zebulun is rightly said to
be by the sea coast, for Zebulun was a haven of ships, and rejoiced in
her going out, Gen. xlix. 13; Deut. xxxiii. 18. Of Naphtali, it had
been said, that he should give goodly words (Gen. xlix. 21), and should
be satisfied with favour (Deut. xxxiii. 23), for from him began the
gospel; goodly words indeed, and such as bring to a soul God's
satisfying favour. The country beyond Jordan is mentioned likewise, for
there we sometimes find Christ preaching, and Galilee of the Gentiles,
the upper Galilee to which the Gentiles resorted for traffic, and where
they were mingled with the Jews; which intimates a kindness in reserve
for the poor Gentiles. When Christ came to Capernaum, the gospel came
to all those places round about; such diffusive influences did the Sun
of righteousness cast.
Now, concerning the inhabitants of these places, observe, (1.) The
posture they were in before the gospel came among them (v. 16); they
were in darkness. Note, Those that are without Christ, are in the dark,
nay, they are darkness itself; as the darkness that was upon the face
of the deep. Nay, they were in the region and shadow of death; which
denotes not only great darkness, as the grave is a land of darkness,
but great danger. A man that is desperately sick, and not likely to
recover, is in the valley of the shadow of death, though not quite
dead; so the poor people were on the borders of damnation, though not
yet damned-dead in law. And, which is worst of all, they were sitting
in this condition. Sitting in a continuing posture; where we sit, we
mean to stay; they were in the dark, and likely to be so, despairing to
find the way out. And it is a contented posture; they were in the dark,
and they loved darkness, they chose it rather than light; they were
willingly ignorant. Their condition was sad; it is still the condition
of many great and mighty nations, which are to be thought of, and
prayed for, with pity. But their condition is more sad, who sit in
darkness in the midst of gospel-light. He that is in the dark because
it is night, may be sure that the sun will shortly arise; but he that
is in the dark because he is blind, will not so soon have his eyes
opened. We have the light, but what will that avail us, if we be not
the light in the Lord? (2.) The privilege they enjoyed, when Christ and
his gospel came among them; it was as great a reviving as ever light
was to a benighted traveller. Note, When the gospel comes, light comes;
when it comes to any place, when it comes to any soul, it makes day
there, John iii. 19; Luke i. 78, 79. Light is discovering, it is
directing; so is the gospel.
It is a great light; denoting the clearness and evidence of
gospel-revelations; not like the light of a candle, but the light of
the sun when he goes forth in his strength. Great in comparison with
the light of the law, the shadows of which were now done away. It is a
great light, for it discovers great things and of vast consequence; it
will last long, and spread far. And it is a growing light, intimated in
that word, It is sprung up. It was but spring of day with them; now the
day dawned, which afterward shone more and more. The gospel-kingdom,
like a grain of mustard-seed or the morning light, was small in its
beginnings, gradual in its growth, but great in its perfection.
Observe, the light sprang up to them; they did not go to seek it, but
were prevented with the blessings of this goodness. It came upon them
ere they were aware, at the time appointed, by the disposal of him who
commandeth the morning, and causes the day-spring to know its place,
that it may take hold of the ends of the earth, Job xxxviii. 12, 13.
III. The text he preached upon (v. 17): From that time, that is, from
the time of his coming into Galilee, into the land of Zebulun and
Naphtali, from that time, he began to preach. He had been preaching,
before this, in Judea, and had made and baptized many disciples (John
iv. 1); but his preaching was no so public and constant as now it began
to be. The work of the ministry is so great and awful, that it is fit
to be entered upon by steps and gradual advances.
The subject which Christ dwelt upon now in his preaching (and it was
indeed the sum and substance of all his preaching), was the very same
John has preached upon (ch. iii. 2); Repent, for the kingdom of heaven
is at hand; for the gospel is the same for substance under various
dispensations; the commands the same, and the reasons to enforce them
the same; an angel from heaven dares not preach any other gospel (Gal.
i. 8), and will preach this, for it is the everlasting gospel. Fear
God, and, by repentance, give honour to him, Rev. xiv. 6, 7. Christ put
a great respect upon John's ministry, when he preached to the same
purport that John had preached before him. By this he showed that John
was his messenger and ambassador; for when he brought the errand
himself, it was the same that he had sent by him. Thus did God confirm
the word of his messenger, Isa. xliv. 26. The Son came on the same
errand that the servants came on (ch. xxi. 37), to seek fruit, fruits
meet for repentance. Christ had lain in the bosom of the Father, and
could have preached sublime notions of divine and heavenly things, that
should have alarmed and amused the learned world, but he pitches upon
this old, plain text, Repent, for the kingdom of heaven is at hand.
[1.] This he preached first upon; he began with this. Ministers must
not be ambitious of broaching new opinions, framing new schemes, or
coining new expressions, but must content themselves with plain,
practical things, with the word that is nigh us, even in our mouth, and
in our heart. We need not go up to heaven, nor down to the deep, for
matter or language in our preaching. As John prepared Christ's way, so
Christ prepared his own, and made way for the further discoveries he
designed, with the doctrine of repentance. If any man will do this part
of his will, he shall know more of his doctrine, John vii. 17. [2.]
This is preached often upon; wherever he went, this was his subject,
and neither he nor his followers ever reckoned it worn threadbare, as
those would have done, that have itching ears, and are fond of novelty
and variety more than that which is truly edifying. Note, That which
has been preached and heard before, may yet very profitably be preached
and heard again; but then it should be preached and heard better, and
with new affections; what Paul had said before, he said again, weeping,
Phil. iii. 1, 18. [3.] This he preached as gospel; "Repent, review your
ways, and return to yourselves." Note, The doctrine of repentance is
right gospel-doctrine. Not only the austere Baptist, who was looked
upon as a melancholy, morose man, but the sweet and gracious Jesus,
whose lips dropped as a honey-comb, preached repentance; for it is an
unspeakable privilege that room is left for repentance. [4.] The reason
is still the same; The kingdom of heaven is at hand; for it was not
reckoned to be fully come, till that pouring out of the Spirit after
Christ's ascension. John had preached the kingdom of heaven at hand
above a year before this; but now it was so much the stronger; now is
the salvation nearer, Rom. xiii. 11. We should be so much the more
quickened to our duty, as we see the day approaching, Heb. x. 25.
Christ Calls Peter, Andrew, James, and John.
18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon
called Peter, and Andrew his brother, casting a net into the sea: for
they were fishers. 19 And he saith unto them, Follow me, and I will
make you fishers of men. 20 And they straightway left their nets, and
followed him. 21 And going on from thence, he saw other two brethren,
James the son of Zebedee, and John his brother, in a ship with Zebedee
their father, mending their nets; and he called them. 22 And they
immediately left the ship and their father, and followed him.
When Christ began to preach, he began to gather disciples, who should
now be the hearers, and hereafter the preachers, of his doctrine, who
should now be witnesses of his miracles, and hereafter concerning them.
Now, in these verses, we have an account of the first disciples that he
called into fellowship with himself.
And this was an instance, 1. Of effectual calling to Christ. In all his
preaching he gave a common call to all the country, but in this he gave
a special and particular call to those that were given him by the
Father. Let us see and admire the power of Christ's grace, own his word
to be the rod of his strength, and wait upon him for those powerful
influences which are necessary to the efficacy of the gospel
call--those distinguishing influences. All the country was called, but
these were called out, were redeemed from among them. Christ was so
manifested to them, as he was not manifested unto the world. 2. It was
an instance of ordination, and appointment to the work of the ministry.
When Christ, as a Teacher, set up his great school, one of his first
works was to appoint ushers, or under masters, to be employed in the
work of instruction. Now he began to give gifts unto men, to put the
treasure into earthen vessels. It was an early instance of his care for
the church.
Now we may observe here,
I. Where they were called--by the sea of Galilee, where Jesus was
walking, Capernaum being situated near that sea. Concerning this sea of
Tiberias, the Jews have a saying, That of all the seven seas that God
made, he made choice of none but the sea of Gennesaret; which is very
applicable to Christ's choice of it, to honour it, as he often did,
with his presence and his miracles. Here, on the banks of the sea,
Christ was walking for contemplation, as Isaac in the field; hither he
went to call his disciples; not to Herod's court (for few mighty or
noble are called), not to Jerusalem, among the chief priests and the
elders, but to the sea of Galilee; surely Christ sees not as man sees.
Not but that the same power which effectually called Peter and Andrew
would have wrought upon Annas and Caiaphas, for with God nothing is
impossible; but, as in other things, so in his converse and attendance,
he would humble himself, and show that God ha chosen the poor of this
world. Galilee was a remote part of the nation, the inhabitants were
less cultivated and refined, their very language was broad and uncouth
to the curious, their speech betrayed them. They who were picked up at
the sea of Galilee, had not the advantages and improvements, no, not of
the more polished Galileans; yet thither Christ went, to call his
apostles that were to be the prime ministers of state in his kingdom,
for he chooses the foolish things of this world, to confound the wise.
II. Who they were. We have an account of the call of two pair of
brothers in these verses--Peter and Andrew, James and John; the two
former, and, probably, the two latter also, had had acquaintance with
Christ before (John i. 40, 41), but were not till now called into a
close and constant attendance upon him. Note, Christ brings poor souls
by degrees into fellowship with himself. They had been disciples of
John, and so were the better disposed to follow Christ. Note, Those who
have submitted to the discipline of repentance, shall be welcome to the
joys of faith. We may observe concerning them,
1. That they were brothers. Note, It is a blessed thing, when they who
are kinsmen according to the flesh (as the apostle speaks, Rom. ix. 3),
are brought together into a spiritual alliance to Jesus Christ. It is
the honour and comfort of a house, when those that are of the same
family, are of God's family.
2. That they were fishers. Being fishers, (1.) They were poor men: if
they had had estates, or any considerable stock in trade, they would
not have made fishing their trade, however, they might have made it
their recreation. Note, Christ does not despise the poor, and therefore
we must not; the poor are evangelized, and the Fountain of honour
sometimes gives more abundant honour to that part which most lacked.
(2.) The were unlearned men, not bred up to books or literature as
Moses was, who was conversant with all the learning of the Egyptians.
Note, Christ sometimes chooses to endow those with the gifts of grace
who have least to show of the gifts of nature. Yet this will not
justify the bold intrusion of ignorant and unqualified men into the
work of the ministry: extraordinary gifts of knowledge and utterance
are not now to be expected, but requisite abilities must be obtained in
an ordinary way, and without a competent measure of these, none are to
be admitted to that service. (3.) They were men of business, who had
been bred up to labour. Note, Diligence in an honest calling is
pleasing to Christ, and no hindrance to a holy life. Moses was called
from keeping sheep, and David from following the ewes, to eminent
employments. Idle people lie more open to the temptations of Satan than
to the calls of God. (4.) They were men that were accustomed to
hardships and hazards; the fisher's trade, more than any other, is
laborious and perilous; fishermen must be often wet and cold; they must
watch, and wait, and toil, and be often in perils by waters. Note,
Those who have learned to bear hardships, and run hazards, are best
prepared for the fellowship and discipleship of Jesus Christ. Good
soldiers of Christ must endure hardness.
III. What they were doing. Peter and Andrew were then using their nets,
they were fishing; and James and John were mending their nets, which
was an instance of their industry and good husbandry. They did not go
to their father for money to buy new nets, but took pains to mend their
old ones. It is commendable to make what we have go as far, and last as
long, as may be. James and John were with their father Zebedee, ready
to assist him, and make his business easy to him. Note, It is a happy
and hopeful presage, to see children careful of their parents, and
dutiful to them. Observe, 1. They were all employed, all very busy, and
none idle. Note, When Christ comes, it is good to be found doing. "Am I
in Christ?" is a very needful question for us to ask ourselves; and,
next to that, "Am I in my calling?" 2. They were differently employed;
two of them were fishing, and two of them mending their nets. Note,
Ministers should be always employed, either in teaching or studying;
they may always find themselves something to do, if it be not their own
fault; and mending their nets, is, in its season, as necessary work as
fishing.
IV. What the call was (v. 19); Follow me, and I will make you fishers
of men. They had followed Christ before, as ordinary disciples (John i.
37), but so they might follow Christ, and follow their calling too;
therefore they were called to a more close and constant attendance, and
must leave their calling. Note, Even they who had been called to follow
Christ, have need to be called to follow on, and to follow nearer,
especially when they are designed for the work of the ministry.
Observe,
1. What Christ intended them for; I will make you fishers of men; this
alludes to their former calling. Let them be not proud of the new
honour designed them, they are still but fishers; let them not be
afraid of the new work cut out for them, for they have been used to
fishing, and fishers they are still. It was usual with Christ to speak
of spiritual and heavenly things under such allusions, and in such
expressions, as took rise from common things that offered themselves to
his view. David was called from feeding sheep to feed God's Israel; and
when he is a king, is a shepherd. Note, (1.) Ministers are fishers of
men, not to destroy them, but to save them, by bringing them into
another element. They must fish, not for wrath, wealth, honour, and
preferment, to gain them to themselves, but for souls, to gain them to
Christ. They watch for your souls (Heb. xiii. 17), and seek not yours,
but you, 2 Cor. xii. 14, 16. (2.) It is Jesus Christ that makes them
so; I will make you fishers of men. It is he that qualifies men for
this work, calls them to it, authorizes them in it, gives them
commission to fish for souls, and wisdom to win them. Those ministers
are likely to have comfort in their work, who are thus made by Jesus
Christ.
2. What they must do in order to this; Follow me. They must separate
themselves to a diligent attendance on him, and set themselves to a
humble imitation of him; must follow him as their Leader. Note, (1.)
Those whom Christ employs in any service for him, must first be fitted
and qualified for it. (2.) Those who would preach Christ, must first
learn Christ, and learn of him. How can we expect to bring others to
the knowledge of Christ, if we do not know him well ourselves? (3.)
Those who would get an acquaintance with Christ, must be diligent and
constant in their attendance on him. The apostles were prepared for
their work, by accompanying Christ all the time that he went in and out
among them, Acts i. 21. There is no learning comparable to that which
is got by following Christ. Joshua, by ministering to Moses, is fitted
to be his successor. (4.) Those who are to fish for men, must therein
follow Christ, and do it as he did, with diligence, faithfulness, and
tenderness. Christ is the great pattern for preachers, and they ought
to be workers together with him.
V. What was the success of this call. Peter and Andrew straightway left
their nets (v. 20); and James and John immediately left the ship and
their father (v. 22); and they all followed him. Note, Those who would
follow Christ aright, must leave all to follow him. Every Christian
must leave all in affection, set loose to all, must hate father and
mother (Luke xiv. 26), must love them less than Christ, must be ready
to part with his interest in them rather than with his interest in
Jesus Christ; but those who are devoted to the work of the ministry
are, in a special manner, concerned to disentangle themselves from all
the affairs of this life, that they may give themselves wholly to that
work which requires the whole man. Now,
1. This instance of the power of the Lord Jesus gives us good
encouragement to depend upon the sufficiency of his grace. How strong
and effectual is his word! He speaks, and it is done. The same power
goes along with this word of Christ, Follow me, that went along with
that word, Lazarus, come forth; a power to make willing, Ps. cx. 3.
2. This instance of the pliableness of the disciples, gives us a good
example of obedience to the command of Christ. Note, It is the good
property of all Christ's faithful servants to come when they are
called, and to follow their Master wherever he leads them. They
objected not their present employments, their engagements to their
families, the difficulties of the service they were called to, or their
own unfitness for it; but, being called, they obeyed, and, like
Abraham, went out not knowing whither they went, but knowing very well
whom they followed. James and John left their father: it is not said
what became of him; their mother Salome was a constant follower of
Christ; no doubt, their father Zebedee was a believer, but the call to
follow Christ fastened on the young ones. Youth is the learning age,
and the labouring age. The priests ministered in the prime of their
life.
Christ Preaches in Galilee; Miracles of Christ in Galilee.
23 And Jesus went about all Galilee, teaching in their synagogues, and
preaching the gospel of the kingdom, and healing all manner of sickness
and all manner of disease among the people. 24 And his fame went
throughout all Syria: and they brought unto him all sick people that
were taken with divers diseases and torments, and those which were
possessed with devils, and those which were lunatic, and those that had
the palsy; and he healed them. 25 And there followed him great
multitudes of people from Galilee, and from Decapolis, and from
Jerusalem, and from Judea, and from beyond Jordan.
See here, I. What an industrious preacher Christ was; He went about all
Galilee, teaching in their synagogues, and preaching the gospel of the
kingdom. Observe, 1. What Christ preached--the gospel of the kingdom.
The kingdom of heaven, that is, of grace and glory, is emphatically the
kingdom, the kingdom that was now to come; that kingdom which shall
survive, as it doth surpass, all the kingdoms of the earth. The gospel
is the charter of that kingdom, containing the King's coronation oath,
by which he has graciously obliged himself to pardon, protect, and save
the subjects of that kingdom; it contains also their oath of
allegiance, by which they oblige themselves to observe his statutes and
seek his honour; this is the gospel of the kingdom; this Christ was
himself the Preacher of, that our faith in it might be confirmed. 2.
Where he preached--in the synagogues; not there only, but there
chiefly, because those were the places of concourse, where wisdom was
to lift up her voice (Prov. i. 21); because they were places of
concourse for religious worship, and there, it was to be hoped, the
minds of the people would be prepared to receive the gospel; and there
the scriptures of the Old Testament were read, the exposition of which
would easily introduce the gospel of the kingdom. 3. What pains he took
in preaching; He went about all Galilee, teaching. He might have issued
out a proclamation to summon all to come to him; but, to show his
humility, and the condescensions of his grace, he goes to them; for he
waits to be gracious, and comes to seek and save. Josephus says, There
were above two hundred cities and towns in Galilee, and all, or most of
them, Christ visited. He went about doing good. Never was there such an
itinerant preacher, such an indefatigable one, as Christ was; he went
from town to town, to beseech poor sinners to be reconciled to God.
This is an example to ministers, to lay themselves out to do good, and
to be instant, and constant, in season, and out of season, to preach
the word.
II. What a powerful physician Christ was; he went about not only
teaching, but healing, and both with his word, that he might magnify
that above all his name. He sent his word, and healed them. Now
observe,
1. What diseases he cured--all without exception. He healed all manner
of sickness, and all manner of disease. There are diseases which are
called the reproach of physicians, being obstinate to all the methods
they can prescribe; but even those were the glory of this Physician,
for he healed them all, however inveterate. His word was the true
panpharmacon--all-heal.
Three general words are here used to intimate this; he healed every
sickness, noson, as blindness, lameness, fever, dropsy; every disease,
or languishing, malakian, as fluxes and consumptions; and all torments,
basanous, as gout, stone, convulsions, and such like torturing
distempers; whether the disease was acute or chronical; whether it was
a racking or a wasting disease; none was too bad, none too hard, for
Christ to heal with a word's speaking.
Three particular diseases are specified; the palsy, which is the
greatest weakness of the body; lunacy, which is the greatest malady of
the mind, and possession of the Devil, which is the greatest misery and
calamity of both, yet Christ healed all: for he is the sovereign
Physician both of soul and body, and has command of all diseases.
2. What patients he had. A physician who was so easy of access, so sure
of success, who cured immediately, without either a painful suspense
and expectation, or such painful remedies as are worse than the
disease; who cured gratis, and took no fees, could not but have
abundance of patients. See here, what flocking there was to him from
all parts; great multitudes of people came, not only from Galilee and
the country about, but even from Jerusalem and from Judea, which lay a
great way off; for his fame went throughout all Syria, not only among
all the people of the Jews, but among the neighbouring nations, which,
by the report that now spread far and near concerning him, would be
prepared to receive his gospel, when afterwards it should be brought
them. This is given as the reason why such multitudes came to him,
because his fame had spread so widely. Note, What we hear of Christ
from others, should invite us to him. The queen of Sheba was induced,
by the fame of Solomon, to pay him a visit. The voice of fame is "Come,
and see." Christ both taught and healed. They who came for cures, met
with instruction concerning the things that belonged to their peace. It
is well if any thing will bring people to Christ; and they who come to
him will find more in him than they expected. These Syrians, like
Naaman the Syrian, coming to be healed of their diseases, many of them
being converts, 2 Kings v. 15, 17. They sought health for the body, and
obtained the salvation of the soul; like Saul, who sought the asses,
and found the kingdom. Yet it appeared, by the issue, that many of
those who rejoiced in Christ as a Healer, forgot him as a Teacher.
Now concerning the cures which Christ wrought, let us, once for all,
observe the miracle, the mercy, and the mystery, of them.
(1.) The miracle of them. They were wrought in such a manner, as
plainly spake them to be the immediate products of a divine and
supernatural power, and they were God's seal to his commission. Nature
could not do these things, it was the God of nature; the cures were
many, of diseases incurable by the art of the physician, of persons
that were strangers, of all ages and conditions; the cures were wrought
openly, before many witnesses, in mixed companies of persons that would
have denied the matter of fact, if they could have had any colour for
so doing; no cure ever failed, or was afterwards called in question;
they were wrought speedily, and not (as cures by natural causes)
gradually; they were perfect cures, and wrought with a word's speaking;
all which proves him a Teacher come from God, for, otherwise, none
could have done the works that he did, John iii. 2. He appeals to these
as credentials, ch. xi. 4, 5; John v. 36. It was expected that the
Messiah should work miracles (John vii. 31); miracles of this nature
(Isa. xxxv. 5, 6); and we have this indisputable proof of his being the
Messiah; never was there any man that did thus; and therefore his
healing and his preaching generally went together, for the former
confirmed the latter; thus here he began to do and to teach, Acts i. 1.
(2.) The mercy of them. The miracles that Moses wrought, to prove his
mission, were most of them plagues and judgments, to intimate the
terror of that dispensation, though from God; but the miracles that
Christ wrought, were most of them cures, and all of them (except the
cursing of the barren fig tree) blessings and favours; for the gospel
dispensation is founded, and built up in love, and grace, and
sweetness; and the management is such as tends not to affright but to
allure us to obedience. Christ designed by his cures to win upon
people, and to ingratiate himself and his doctrine into their minds,
and so to draw them with the bands of love, Hos. xi. 4. The miracle of
them proved his doctrine a faithful saying, and convinced men's
judgments; the mercy of them proved it worthy of all acceptation, and
wrought upon their affections. They were not only great works, but good
works, that he showed them from his Father (John x. 32); and this
goodness was intended to lead men to repentance (Rom. ii. 4), as also
to show that kindness, and beneficence, and doing good to all, to the
utmost of our power and opportunity, are essential branches of that
holy religion which Christ came into the world to establish.
(3.) The mystery of them. Christ, by curing bodily diseases, intended
to show, that his great errand into the world was to cure spiritual
maladies. He is the Sun of righteousness, that arises with this healing
under his wings. As the Converter of sinners, he is the Physician of
souls, and has taught us to call him so, ch. ix. 12, 13. Sin is the
sickness, disease, and torment of the soul; Christ came to take away
sin, and so to heal these. And the particular stories of the cures
Christ wrought, may not only be applied spiritually, by way of allusion
and illustration, but, I believe, are very much intended to reveal to
us spiritual things, and to set before us the way and method of
Christ's dealing with souls, in their conversion and sanctification;
and those cures are recorded, that were most significant and
instructive this way; and they are therefore so to be explained and
improved, to the honour and praise of that glorious Redeemer, who
forgiveth all our iniquities, and so healeth all our diseases.
__________________________________________________________________
M A T T H E W.
CHAP. V.
This chapter, and the two that follow it, are a sermon; a famous
sermon; the sermon upon the mount. It is the longest and fullest
continued discourse of our Saviour that we have upon record in all the
gospels. It is a practical discourse; there is not much of the credenda
of Christianity in it--the things to be believed, but it is wholly
taken up with the agenda--the things to be done; these Christ began
with in his preaching; for if any man will do his will, he shall know
of the doctrine, whether it be of God. The circumstances of the sermon
being accounted for (ver. 1, 2), the sermon itself follows, the scope
of which is, not to fill our heads with notions, but to guide and
regulate our practice. I. He proposes blessedness as the end, and gives
us the character of those who are entitled to blessedness (very
different from the sentiments of a vain world), in eight beatitudes,
which may justly be called paradoxes, ver. 3-12. II. He prescribes duty
as the way, and gives us standing rules of that duty. He directs his
disciples, 1. To understand what they are--the salt of the earth, and
the lights of the world, ver. 13-16. 2. To understand what they have to
do--they are to be governed by the moral law. Here is, (1.) A general
ratification of the law, and a recommendation of it to us, as our rule,
ver. 17-20. (2.) A particular rectification of divers mistakes; or,
rather, a reformation of divers wilful, gross corruptions, which the
scribes and Pharisees had introduced in their exposition of the law;
and an authentic explication of divers branches which most needed to be
explained and vindicated, ver. 20. Particularly, here is an
explication, [1.] Of the sixth commandment, which forbids murder, ver.
21-26. [2.] Of the seventh commandment, against adultery, ver. 27-32.
[3.] Of the third commandment, ver. 33-37. [4.] Of the law of
retaliation, ver. 38-42. [5.] Of the law of brotherly love, ver. 43-48.
And the scope of the whole is, to show that the law is spiritual.
The Sermon on the Mount.
1 And seeing the multitudes, he went up into a mountain: and when he
was set, his disciples came unto him: 2 And he opened his mouth, and
taught them, saying,
We have here a general account of this sermon.
I. The Preacher was our Lord Jesus, the Prince of preachers, the great
Prophet of his church, who came into the world, to be the Light of the
world. The prophets and John had done virtuously in preaching, but
Christ excelled them all. He is the eternal Wisdom, that lay in the
bosom of the Father, before all worlds, and perfectly knew his will
(John i. 18); and he is the eternal Word, by whom he has in these last
days spoken to us. The many miraculous cures wrought by Christ in
Galilee, which we read of in the close of the foregoing chapter, were
intended to make way for this sermon, and to dispose people to receive
instructions from one in whom there appeared so much of a divine power
and goodness; and, probably, this sermon was the summary, or rehearsal,
of what he had preached up and down in the synagogues of Galilee. His
text was, Repent, for the kingdom of heaven is at hand. This is a
sermon on the former part of that text, showing what it is to repent;
it is to reform, both in judgment and practice; and here he tells us
wherein, in answer to that question (Mal. iii. 7), Wherein shall we
return? He afterward preached upon the latter part of the text, when,
in divers parables, he showed what the kingdom of heaven is like, ch.
xiii.
II. The place was a mountain in Galilee. As in other things, so in
this, our Lord Jesus was but ill accommodated; he had no convenient
place to preach in, any more than to lay his head on. While the scribes
and Pharisees had Moses' chair to sit in, with all possible ease,
honour, and state, and there corrupted the law; our Lord Jesus, the
great Teacher of truth, is driven out to the desert, and finds no
better a pulpit than a mountain can afford; and not one of the holy
mountains neither, not one of the mountains of Zion, but a common
mountain; by which Christ would intimate that there is no such
distinguishing holiness of places now, under the gospel, as there was
under the law; but that it is the will of God that men should pray and
preach every where, any where, provided it be decent and convenient.
Christ preached this sermon, which was an exposition of the law, upon a
mountain, because upon a mountain the law was given; and this was also
a solemn promulgation of the Christian law. But observe the difference:
when the law was given, the Lord came down upon the mountain; now the
Lord went up: then, he spoke in thunder and lightning; now, in a still
small voice: then the people were ordered to keep their distance; now
they are invited to draw near: a blessed change! If God's grace and
goodness are (as they certainly are) his glory, then the glory of the
gospel is the glory that excels, for grace and truth came by Jesus
Christ, 2 Cor. iii. 7; Heb. xii. 18, &c. It was foretold of Zebulun and
Issachar, two of the tribes of Galilee (Deut. xxxiii. 19), that they
shall call the people to the mountain; to this mountain we are called,
to learn to offer the sacrifices of righteousness. Now was this the
mountain of the Lord, where he taught us his ways, Isa. ii. 2, 3; Mic.
iv. 1, 2.
III. The auditors were his disciples, who came unto him; came at his
call, as appears by comparing Mark iii. 13, Luke vi. 13. To them he
directed his speech, because they followed him for love and learning,
while others attended him only for cures. He taught them, because they
were willing to be taught (the meek will he teach his way); because
they would understand what he taught, which to others was foolishness;
and because they were to teach others; and it was therefore requisite
that they should have a clear and distinct knowledge of these things
themselves. The duties prescribed in this sermon were to be
conscientiously performed by all those that would enter into that
kingdom of heaven which they were sent to set up, with hope to have the
benefit of it. But though this discourse was directed to the disciples,
it was in the hearing of the multitude; for it is said (ch. vii. 28),
The people were astonished. No bounds were set about this mountain, to
keep the people off, as were about mount Sinai (Exod. xix. 12); for,
through Christ, we have access to God, not only to speak to him, but to
hear from him. Nay, he had an eye to the multitude, in preaching this
sermon. When the fame of his miracles had brought a vast crowd
together, he took the opportunity of so great a confluence of people,
to instruct them. Note, It is an encouragement to a faithful minister
to cast the net of the gospel where there are a great many fishes, in
hope that some will be caught. The sight of a multitude puts life into
a preacher, which yet must arise from a desire of their profit, not his
own praise.
IV. The solemnity of his sermon is intimated in that word, when he was
set. Christ preached many times occasionally, and by interlocutory
discourses; but this was a set sermon, kathisantos autou, when he had
placed himself so as to be best heard. He sat down as a Judge or
Lawgiver. It intimates with what sedateness and composure of mind the
things of God should be spoken and heard. He sat, that the scriptures
might be fulfilled (Mal. iii. 3), He shall sit as a refiner, to purge
away the dross, the corrupt doctrines of the sons of Levi. He sat as in
the throne, judging right (Ps. ix. 4); for the word he spoke shall
judge us. That phrase, He opened his mouth, is only a Hebrew
periphrasis of speaking, as Job iii. 1. Yet some think it intimates the
solemnity of this discourse; the congregation being large, he raised
his voice, and spoke louder than usual. He had spoken long by his
servants the prophets, and opened their mouths (Ezek. iii. 27; xxiv.
27; xxxiii. 22); but now he opened his own, and spoke with freedom, as
one having authority. One of the ancients has this remark upon it;
Christ taught much without opening his mouth. that is, by his holy and
exemplary life; nay, he taught, when, being led as a lamb to the
slaughter, he opened not his mouth, but now he opened his mouth, and
taught, that the scriptures might be fulfilled, Prov. viii. 1, 2, 6.
Doth not wisdom cry--cry on the top of high places? And the opening of
her lips shall be right things. He taught them, according to the
promise (Isa. liv. 13), All thy children shall be taught of the Lord;
for this purpose he had the tongue of the learned (Isa. l. 4), and the
Spirit of the Lord, Isa. lxi. 1. He taught them, what was the evil they
should abhor, and what was the good they should abide and abound in;
for Christianity is not a matter of speculation, but is designed to
regulate the temper of our minds and the tenour of our conversations;
gospel-time is a time of reformation (Heb. ix. 10); and by the gospel
we must be reformed, must be made good, must be made better. The truth,
as it is in Jesus, is the truth which is according to godliness, Tit.
i. 1.
The Sermon on the Mount.
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4 Blessed are they that mourn: for they shall be comforted. 5
Blessed are the meek: for they shall inherit the earth. 6 Blessed are
they which do hunger and thirst after righteousness: for they shall be
filled. 7 Blessed are the merciful: for they shall obtain mercy. 8
Blessed are the pure in heart: for they shall see God. 9 Blessed are
the peacemakers: for they shall be called the children of God. 10
Blessed are they which are persecuted for righteousness' sake: for
theirs is the kingdom of heaven. 11 Blessed are ye, when men shall
revile you, and persecute you, and shall say all manner of evil against
you falsely, for my sake. 12 Rejoice, and be exceeding glad: for
great is your reward in heaven: for so persecuted they the prophets
which were before you.
Christ begins his sermon with blessings, for he came into the world to
bless us (Acts iii. 26), as the great High Priest of our profession; as
the blessed Melchizedec; as He in whom all the families of the earth
should be blessed, Gen. xii. 3. He came not only to purchase blessings
for us, but to pour out and pronounce blessings on us; and here he does
it as one having authority, as one that can command the blessing, even
life for evermore, and that is the blessing here again and again
promised to the good; his pronouncing them happy makes them so; for
those whom he blesses, are blessed indeed. The Old Testament ended with
a curse (Mal. iv. 6), the gospel begins with a blessing; for hereunto
are we called, that we should inherit the blessing. Each of the
blessings Christ here pronounces has a double intention: 1. To show who
they are that are to be accounted truly happy, and what their
characters are. 2. What that is wherein true happiness consists, in the
promises made to persons of certain characters, the performance of
which will make them happy. Now,
1. This is designed to rectify the ruinous mistakes of a blind and
carnal world. Blessedness is the thing which men pretend to pursue; Who
will make us to see good? Ps. iv. 6. But most mistake the end, and form
a wrong notion of happiness; and then no wonder that they miss the way;
they choose their own delusions, and court a shadow. The general
opinion is, Blessed are they that are rich, and great, and honourable
in the world; they spend their days in mirth, and their years in
pleasure; they eat the fat, and drink the sweet, and carry all before
them with a high hand, and have every sheaf bowing to their sheaf;
happy the people that is in such a case; and their designs, aims, and
purposes are accordingly; they bless the covetous (Ps. x. 3); they will
be rich. Now our Lord Jesus comes to correct this fundamental error, to
advance a new hypothesis, and to give us quite another notion of
blessedness and blessed people, which, however paradoxical it may
appear to those who are prejudiced, yet is in itself, and appears to be
to all who are savingly enlightened, a rule and doctrine of eternal
truth and certainty, by which we must shortly be judged. If this,
therefore, be the beginning of Christ's doctrine, the beginning of a
Christian's practice must be to take his measures of happiness from
those maxims, and to direct his pursuits accordingly.
2. It is designed to remove the discouragements of the weak and poor
who receive the gospel, by assuring them that his gospel did not make
those only happy that were eminent in gifts, graces, comforts, and
usefulness; but that even the least in the kingdom of heaven, whose
heart was upright with God, was happy in the honours and privileges of
that kingdom.
3. It is designed to invite souls to Christ, and to make way for his
law into their hearts. Christ's pronouncing these blessings, not at the
end of his sermon, to dismiss the people, but at the beginning of it,
to prepare them for what he had further to say to them, may remind us
of mount Gerizim and mount Ebal, on which the blessings and cursings of
the law were read, Deut. xxvii. 12, &c. There the curses are expressed,
and the blessings only implied; here the blessings are expressed, and
the curses implied: in both, life and death are set before us; but the
law appeared more as a ministration of death, to deter us from sin; the
gospel as a dispensation of life, to allure us to Christ, in whom alone
all good is to be had. And those who had seen the gracious cures
wrought by his hand (ch. iv. 23, 24), and now heard the gracious words
proceeding out of his mouth, would say that he was all of a piece, made
up of love and sweetness.
4. It is designed to settle and sum up the articles of agreement
between God and man. The scope of the divine revelation is to let us
know what God expects from us, and what we may then expect from him;
and no where is this more fully set forth in a few words than here, nor
with a more exact reference to each other; and this is that gospel
which we are required to believe; for what is faith but a conformity to
these characters, and a dependence upon these promises? The way to
happiness is here opened, and made a highway (Isa. xxxv. 8); and this
coming from the mouth of Jesus Christ, it is intimated that from him,
and by him, we are to receive both the seed and the fruit, both the
grace required, and the glory promised. Nothing passes between God and
fallen man, but through his hand. Some of the wiser heathen had notions
of blessedness different from the rest of mankind, and looking toward
this of our Saviour. Seneca, undertaking to describe a blessed man,
makes it out, that it is only an honest, good man that is to be so
called: De vita beata. cap. 4. Cui nullum bonum malumque sit, nisi
bonus malusque animus--Quem nec extollant fortuita, nec frangant--Cui
vera voluptas erit voluptatum comtemplio--Cui unum bonum honestas, unum
malum turpitudo.--In whose estimation nothing is good or evil, but a
good or evil heart--Whom no occurrences elate or deject--Whose true
pleasure consists in a contempt of pleasure--To whom the only good is
virtue, and the only evil vice.
Our Saviour here gives us eight characters of blessed people; which
represent to us the principal graces of a Christian. On each of them a
present blessing is pronounced; Blessed are they; and to each a future
blessing is promised, which is variously expressed, so as to suit the
nature of the grace or duty recommended.
Do we ask then who are happy? It is answered,
I. The poor in spirit are happy, v. 3. There is a poor-spiritedness
that is so far from making men blessed that it is a sin and a
snare--cowardice and base fear, and a willing subjection to the lusts
of men. But this poverty of spirit is a gracious disposition of soul,
by which we are emptied of self, in order to our being filled with
Jesus Christ. To be poor in spirit is, 1. To be contentedly poor,
willing to be emptied of worldly wealth, if God orders that to be our
lot; to bring our mind to our condition, when it is a low condition.
Many are poor in the world, but high in spirit, poor and proud,
murmuring and complaining, and blaming their lot, but we must
accommodate ourselves to our poverty, must know how to be abased, Phil.
iv. 12. Acknowledging the wisdom of God in appointing us to poverty, we
must be easy in it, patiently bear the inconveniences of it, be
thankful for what we have, and make the best of that which is. It is to
sit loose to all worldly wealth, and not set our hearts upon it, but
cheerfully to bear losses and disappointments which may befal us in the
most prosperous state. It is not, in pride or pretence, to make
ourselves poor, by throwing away what God has given us, especially as
those in the church of Rome, who vow poverty, and yet engross the
wealth of the nations; but if we be rich in the world we must be poor
in spirit, that is, we must condescend to the poor and sympathize with
them, as being touched with the feeling of their infirmities; we must
expect and prepare for poverty; must not inordinately fear or shun it,
but must bid it welcome, especially when it comes upon us for keeping a
good conscience, Heb. x. 34. Job was poor in spirit, when he blessed
God in taking away, as well as giving. 2. It is to be humble and lowly
in our own eyes. To be poor in spirit, is to think meanly of ourselves,
of what we are, and have, and do; the poor are often taken in the Old
Testament for the humble and self-denying, as opposed to those that are
at ease, and the proud; it is to be as little children in our opinion
of ourselves, weak, foolish, and insignificant, ch. xviii. 4; xix. 14.
Laodicea was poor in spirituals, wretchedly and miserably poor, and yet
rich in spirit, so well increased with goods, as to have need of
nothing, Rev. iii. 17. On the other hand, Paul was rich in spirituals,
excelling most in gifts and graces, and yet poor in spirit, the least
of the apostles, less than the least of all saints, and nothing in his
own account. It is to look with a holy contempt upon ourselves, to
value others and undervalue ourselves in comparison of them. It is to
be willing to make ourselves cheap, and mean, and little, to do good;
to become all things to all men. It is to acknowledge that God is
great, and we are mean; that he is holy and we are sinful; that he is
all and we are nothing, less than nothing, worse than nothing; and to
humble ourselves before him, and under his mighty hand. 3. It is to
come off from all confidence in our own righteousness and strength,
that we may depend only upon the merit of Christ for our justification,
and the spirit and grace of Christ for our sanctification. That broken
and contrite spirit with which the publican cried for mercy to a poor
sinner, is that poverty of spirit. We must call ourselves poor, because
always in want of God's grace, always begging at God's door, always
hanging on in his house.
Now, (1.) This poverty in spirit is put first among the Christian
graces. The philosophers did not reckon humility among their moral
virtues, but Christ puts it first. Self-denial is the first lesson to
be learned in his school, and poverty of spirit entitled to the first
beatitude. The foundation of all other graces is laid in humility.
Those who would build high must begin low; and it is an excellent
preparative for the entrance of gospel-grace into the soul; it fits the
soil to receive the seed. Those who are weary and heavy laden, are the
poor in spirit, and they shall find rest with Christ.
(2.) They are blessed. Now they are so, in this world. God looks
graciously upon them. They are his little ones, and have their angels.
To them he gives more grace; they live the most comfortable lives, and
are easy to themselves and all about them, and nothing comes amiss to
them; while high spirits are always uneasy.
(3.) Theirs is the kingdom of heaven. The kingdom of grace is composed
of such; they only are fit to be members of Christ's church, which is
called the congregation of the poor (Ps. lxxiv. 19); the kingdom of
glory is prepared for them. Those who thus humble themselves, and
comply with God when he humbles them, shall be thus exalted. The great,
high spirits go away with the glory of the kingdoms of the earth; but
the humble, mild, and yielding souls obtain the glory of the kingdom of
heaven. We are ready to think concerning those who are rich, and do
good with their riches, that, no doubt, theirs is the kingdom of
heaven; for they can thus lay up in store a good security for the time
to come; but what shall the poor do, who have not wherewithal to do
good? Why, the same happiness is promised to those who are contentedly
poor, as to those who are usefully rich. If I am not able to spend
cheerfully for his sake, if I can but want cheerfully for his sake,
even that shall be recompensed. And do not we serve a good master then?
II. They that mourn are happy (v. 4); Blessed are they that mourn. This
is another strange blessing, and fitly follows the former. The poor are
accustomed to mourn, the graciously poor mourn graciously. We are apt
to think, Blessed are the merry; but Christ, who was himself a great
mourner, says, Blessed are the mourners. There is a sinful mourning,
which is an enemy to blessedness--the sorrow of the world; despairing
melancholy upon a spiritual account, and disconsolate grief upon a
temporal account. There is a natural mourning, which may prove a friend
to blessedness, by the grace of God working with it, and sanctifying
the afflictions to us, for which we mourn. But there is a gracious
mourning, which qualifies for blessedness, an habitual seriousness, the
mind mortified to mirth, and an actual sorrow. 1. A penitential
mourning for our own sins; this is godly sorrow, a sorrow according to
God; sorrow for sin, with an eye to Christ, Zech. xii. 10. Those are
God's mourners, who live a life of repentance, who lament the
corruption of their nature, and their many actual transgressions, and
God's withdrawings from them; and who, out of regard to God's honour,
mourn also for the sins of others, and sigh and cry for their
abominations, Ezek. ix. 4. 2. A sympathizing mourning for the
afflictions of others; the mourning of those who weep with them that
weep, are sorrowful for the solemn assemblies, for the desolations of
Zion (Zeph. iii. 18; Ps. cxxxvii. 1), especially who look with
compassion on perishing souls, and weep over them, as Christ over
Jerusalem.
Now these gracious mourners, (1.) Are blessed. As in vain and sinful
laughter the heart is sorrowful, so in gracious mourning the heart has
a serious joy, a secret satisfaction, which a stranger does not
intermeddle with. They are blessed, for they are like the Lord Jesus,
who was a man of sorrows, and of whom we never read that he laughed,
but often that he wept. The are armed against the many temptations that
attend vain mirth, and are prepared for the comforts of a sealed pardon
and a settled peace. (2.) They shall be comforted. Though perhaps they
are not immediately comforted, yet plentiful provision is made for
their comfort; light is sown for them; and in heaven, it is certain,
they shall be comforted, as Lazarus, Luke xvi. 25. Note, The happiness
of heaven consists in being perfectly and eternally comforted, and in
the wiping away of all tears from their eyes. It is the joy of our
Lord; a fulness of joy and pleasures for evermore; which will be doubly
sweet to those who have been prepared for them by this godly sorrow.
Heaven will be a heaven indeed to those who go mourning thither; it
will be a harvest of joy, the return of a seed-time of tears (Ps.
cxxvi. 5, 6); a mountain of joy, to which our way lies through a vale
of tears. See Isa. lxvi. 10.
III. The meek are happy (v. 5); Blessed are the meek. The meek are
those who quietly submit themselves to God, to his word and to his rod,
who follow his directions, and comply with his designs, and are gentle
towards all men (Tit. iii. 2); who can bear provocation without being
inflamed by it; are either silent, or return a soft answer; and who can
show their displeasure when there is occasion for it, without being
transported into any indecencies; who can be cool when others are hot;
and in their patience keep possession of their own souls, when they can
scarcely keep possession of any thing else. They are the meek, who are
rarely and hardly provoked, but quickly and easily pacified; and who
would rather forgive twenty injuries than revenge one, having the rule
of their own spirits.
These meek ones are here represented as happy, even in this world. 1.
They are blessed, for they are like the blessed Jesus, in that wherein
particularly they are to learn of him, ch. xi. 29. They are like the
blessed God himself, who is Lord of his anger, and in whom fury is not.
They are blessed, for they have the most comfortable, undisturbed
enjoyment of themselves, their friends, their God; they are fit for any
relation, and condition, any company; fit to live, and fit to die. 2.
They shall inherit the earth; it is quoted from Ps. xxxvii. 11, and it
is almost the only express temporal promise in all the New Testament.
Not that they shall always have much of the earth, much less that they
shall be put off with that only; but this branch of godliness has, in a
special manner, the promise of life that now is. Meekness, however
ridiculed and run down, has a real tendency to promote our health,
wealth, comfort, and safety, even in this world. The meek and quiet are
observed to live the most easy lives, compared with the froward and
turbulent. Or, They shall inherit the land (so it may be read), the
land of Canaan, a type of heaven. So that all the blessedness of heaven
above, and all the blessings of earth beneath, are the portion of the
meek.
IV. They that hunger and thirst after righteousness are happy, v. 6.
Some understand this as a further instance of our outward poverty, and
a low condition in this world, which not only exposes men to injury and
wrong, but makes it in vain for them to seek to have justice done to
them; they hunger and thirst after it, but such is the power on the
side of their oppressors, that they cannot have it; they desire only
that which is just and equal, but it is denied them by those that
neither fear God nor regard men. This is a melancholy case! Yet,
blessed are they, if they suffer these hardships for and with a good
conscience; let them hope in God, who will see justice done, right take
place, and will deliver the poor from their oppressors, Ps. ciii. 6.
Those who contentedly bear oppression, and quietly refer themselves to
God to plead their cause, shall in due time be satisfied, abundantly
satisfied, in the wisdom and kindness which shall be manifested in his
appearances for them. But it is certainly to be understood spiritually,
of such a desire as, being terminated on such an object, is gracious,
and the work of God's grace in the soul, and qualifies for the gifts of
the divine favour. 1. Righteousness is here put for all spiritual
blessings. See Ps. xxiv. 5; ch. vi. 33. They are purchased for us by
the righteousness of Christ; conveyed and secured by the imputation of
that righteousness to us; and confirmed by the faithfulness of God. To
have Christ made of God to us righteousness, and to be made the
righteousness of God in him; to have the whole man renewed in
righteousness, so as to become a new man, and to bear the image of God;
to have an interest in Christ and the promises--this is righteousness.
2. These we must hunger and thirst after. We must truly and really
desire them, as one who is hungry and thirsty desires meat and drink,
who cannot be satisfied with any thing but meat and drink, and will be
satisfied with them, though other things be wanting. Our desires of
spiritual blessings must be earnest and importunate; "Give me these, or
else I die; every thing else is dross and chaff, unsatisfying; give me
these, and I have enough, though I had nothing else." Hunger and thirst
are appetites that return frequently, and call for fresh satisfactions;
so these holy desires rest not in any thing attained, but are carried
out toward renewed pardons, and daily fresh supplies of grace. The
quickened soul calls for constant meals of righteousness, grace to do
the work of every day in its day, as duly as the living body calls for
food. Those who hunger and thirst will labour for supplies; so we must
not only desire spiritual blessings, but take pains for them in the use
of the appointed means. Dr. Hammond, in his practical Catechism,
distinguishes between hunger and thirst. Hunger is a desire of food to
sustain, such as sanctifying righteousness. Thirst is the desire of
drink to refresh, such as justifying righteousness, and the sense of
our pardon.
Those who hunger and thirst after spiritual blessings, are blessed in
those desires, and shall be filled with those blessings. (1.) They are
blessed in those desires. Though all desires of grace are not grace
(feigned, faint desires are not), yet such a desire as this is; it is
an evidence of something good, and an earnest of something better. It
is a desire of God's own raising, and he will not forsake the work of
his own hands. Something or other the soul will be hungering and
thirsting after; therefore they are blessed who fasten upon the right
object, which is satisfying, and not deceiving; and do not pant after
the dust of the earth, Amos ii. 7; Isa. lv. 2. (2.) They shall be
filled with those blessings. God will give them what they desire to
complete their satisfaction. It is God only who can fill a soul, whose
grace and favour are adequate to its just desires; and he will fill
those with grace for grace, who, in a sense of their own emptiness,
have recourse to his fulness. He fills the hungry (Luke i. 53),
satiates them, Jer. xxxi. 25. The happiness of heaven will certainly
fill the soul; their righteousness shall be complete, the favour of God
and his image, both in their full perfection.
V. The merciful are happy, v. 7. This, like the rest, is a paradox; for
the merciful are not taken to be the wisest, nor are likely to be the
richest; yet Christ pronounces them blessed. Those are the merciful,
who are piously and charitably inclined to pity, help, and succour
persons in misery. A man may be truly merciful, who has not wherewithal
to be bountiful or liberal; and then God accepts the willing mind. We
must not only bear our own afflictions patiently, but we must, by
Christian sympathy, partake of the afflictions of our brethren; pity
must be shown (Job vi. 14), and bowels of mercy put on (Col. iii. 12);
and, being put on, they must put forth themselves in contributing all
we can for the assistance of those who are any way in misery. We must
have compassion on the souls of others, and help them; pity the
ignorant, and instruct them; the careless, and warn them; those who are
in a state of sin, and snatch them as brands out of the burning. We
must have compassion on those who are melancholy and in sorrow, and
comfort them (Job xvi. 5); on those whom we have advantage against, and
not be rigorous and severe with them; on those who are in want, and
supply them; which if we refuse to do, whatever we pretend, we shut up
the bowels of our compassion, James ii. 15, 16; 1 John iii. 17. Draw
out thy soul by dealing thy bread to the hungry, Isa. lviii. 7, 10.
Nay, a good man is merciful to his beast.
Now as to the merciful. 1. They are blessed; so it was said in the Old
Testament; Blessed is he that considers the poor, Ps. xli. 1. Herein
they resemble God, whose goodness is his glory; in being merciful as he
is merciful, we are, in our measure, perfect as he is perfect. It is an
evidence of love to God; it will be a satisfaction to ourselves, to be
any way instrumental for the benefit of others. One of the purest and
most refined delights in this world, is that of doing good. In this
word, Blessed are the merciful, is included that saying of Christ,
which otherwise we find not in the gospels, It is more blessed to give
than to receive, Acts xx. 35. 2. They shall obtain mercy; mercy with
men, when they need it; he that watereth, shall be watered also himself
(we know not how soon we may stand in need of kindness, and therefore
should be kind); but especially mercy with God, for with the merciful
he will show himself merciful, Ps. xviii. 25. The most merciful and
charitable cannot pretend to merit, but must fly to mercy. The merciful
shall find with God sparing mercy (ch. vi. 14), supplying mercy (Prov.
xix. 17), sustaining mercy (Ps. xli. 2), mercy in that day (2 Tim. i.
18); may, they shall inherit the kingdom prepared for them (ch. xxv.
34, 35); whereas they shall have judgment without mercy (which can be
nothing short of hell-fire) who have shown no mercy.
VI. The pure in heart are happy (v. 8); Blessed are the poor in heart,
for they shall see God. This is the most comprehensive of all the
beatitudes; here holiness and happiness are fully described and put
together.
1. Here is the most comprehensive character of the blessed: they are
pure in heart. Note, True religion consists in heart-purity. Those who
are inwardly pure, show themselves to be under the power of pure and
undefiled religion. True Christianity lies in the heart, in the purity
of heart; the washing of that from wickedness, Jer. iv. 14. We must
lift up to God, not only clean hands, but a pure heart, Ps. xxiv. 4, 5;
1 Tim. i. 5. The heart must be pure, in opposition to mixture--an
honest heart that aims well; and pure, in opposition to pollution and
defilement; as wine unmixed, as water unmuddied. The heart must be kept
pure from fleshly lusts, all unchaste thoughts and desires; and from
worldly lusts; covetousness is called filthy lucre; from all filthiness
of flesh and spirit, all that which come out of the heart, and defiles
the man. The heart must be purified by faith, and entire for God; must
be presented and preserved a chaste virgin to Christ. Create in me such
a clean heart, O God!
2. Here is the most comprehensive comfort of the blessed; They shall
see God. Note, (1.) It is the perfection of the soul's happiness to see
God; seeing him, as we may by faith in our present state, is a heaven
upon earth; and seeing him as we shall in the future state, in the
heaven of heaven. To see him as he is, face to face, and no longer
through a glass darkly; to see him as ours, and to see him and enjoy
him; to see him and be like him, and be satisfied with that likeness
(Ps. xvii. 15); and to see him for ever, and never lose the sight of
him; this is heaven's happiness. (2.) The happiness of seeing God is
promised to those, and those only, who are pure in heart. None but the
pure are capable of seeing God, nor would it be a felicity to the
impure. What pleasure could an unsanctified soul take in the vision of
a holy God? As he cannot endure to look upon their iniquity, so they
cannot endure to look upon his purity; nor shall any unclean thing
enter into the new Jerusalem; but all that are pure in heart, all that
are truly sanctified, have desires wrought in them, which nothing but
the sight of God will sanctify; and divine grace will not leave those
desires unsatisfied.
VII. The peace-makers are happy, v. 9. The wisdom that is from above is
first pure, and then peaceable; the blessed ones are pure toward God,
and peaceable toward men; for with reference to both, conscience must
be kept void of offence. The peace-makers are those who have, 1. A
peaceable disposition: as, to make a lie, is to be given and addicted
to lying, so, to make peace, is to have a strong and hearty affection
to peace. I am for peace, Ps. cxx. 7. It is to love, and desire, and
delight in peace; to be put in it as in our element, and to study to be
quiet. 2. A peaceable conversation; industriously, as far as we can, to
preserve the peace that it be not broken, and to recover it when it is
broken; to hearken to proposals of peace ourselves, and to be ready to
make them to others; where distance is among brethren and neighbours,
to do all we can to accommodate it, and to be repairers of the
breaches. The making of peace is sometimes a thankless office, and it
is the lot of him who parts a fray, to have blows on both sides; yet it
is a good office, and we must be forward to it. Some think that this is
intended especially as a lesson for ministers, who should do all they
can to reconcile those who are at variance, and to promote Christian
love among those under their charge.
Now, (1.) Such persons are blessed; for they have the satisfaction of
enjoying themselves, by keeping the peace, and of being truly
serviceable to others, by disposing them to peace. They are working
together with Christ, who came into the world to slay all enmities, and
to proclaim peace on earth. (2.) They shall be called the children of
God; it will be an evidence to themselves that they are so; God will
own them as such, and herein they will resemble him. He is the God of
peace; the Son of God is the Prince of peace; the Spirit of adoption is
a Spirit of peace. Since God has declared himself reconcilable to us
all, he will not own those for his children who are implacable in their
enmity to one another; for if the peacemakers are blessed, woe to the
peace-breakers! Now by this it appears, that Christ never intended to
have his religion propagated by fire and sword, or penal laws, or to
acknowledge bigotry, or intemperate zeal, as the mark of his disciples.
The children of this world love to fish in troubled waters, but the
children of God are the peace-makers, the quiet in the land.
VIII. Those who are persecuted for righteousness' sake, are happy. This
is the greatest paradox of all, and peculiar to Christianity; and
therefore it is put last, and more largely insisted upon than any of
the rest, v. 10-12. This beatitude, like Pharaoh's dream, is doubled,
because hardly credited, and yet the thing is certain; and in the
latter part there is change of the person, "Blessed are ye--ye my
disciples, and immediate followers. This is that which you, who excel
in virtue, are more immediately concerned in; for you must reckon upon
hardships and troubles more than other men." Observe here,
1. The case of suffering saints described; and it is a hard case, and a
very piteous one.
(1.) They are persecuted, hunted, pursued, run down, as noxious beasts
are, that are sought for to be destroyed; as if a Christian did caput
gerere lupinum--bear a wolf's head, as an outlaw is said to do--any one
that finds him may slay him; they are abandoned as the offscouring of
all things; fined, imprisoned, banished, stripped of their estates,
excluded from all places of profit and trust, scourged, racked,
tortured, always delivered to death, and accounted as sheep for the
slaughter. This has been the effect of the enmity of the serpent's seed
against the holy seed, ever since the time of righteous Abel. It was so
in Old-Testament times, as we find, Heb. xi. 35, &c. Christ has told us
that it would much more be so with the Christian church, and we are not
to think it strange, 1 John iii. 13. He has left us an example.
(2.) The are reviled, and have all manner of evil said against them
falsely. Nicknames, and names of reproach, are fastened upon them, upon
particular persons, and upon the generation of the righteous in the
gross, to render them odious; sometimes to make them formidable, that
they may be powerfully assailed; things are laid to their charge that
they knew not, Ps. xxxv. 11; Jer. xx. 18; Acts xvii. 6, 7. Those who
have had no power in their hands to do them any other mischief, could
yet do this; and those who have had power to persecute, had found it
necessary to do this too, to justify themselves in their barbarous
usage of them; they could not have baited them, if they had not dressed
them in bear-skins; nor have given them the worst of treatment, if they
had not first represented them as the worst of men. They will revile
you, and persecute you. Note, Reviling the saints is persecuting them,
and will be found so shortly, when hard speeches must be accounted for
(Jude 15), and cruel mockings, Heb. xi. 36. They will say all manner of
evil of you falsely; sometimes before the seat of judgment, as
witnesses; sometimes in the seat of the scornful, with hypocritical
mockers at feasts; they are the song of the drunkards; sometimes to
face their faces, as Shimei cursed David; sometimes behind their backs,
as the enemies of Jeremiah did. Note, There is no evil so black and
horrid, which, at one time or other, has not been said, falsely, of
Christ's disciples and followers.
(3.) All this is for righteousness' sake (v. 10); for my sake, v. 11.
If for righteousness' sake, then for Christ's sake, for he is nearly
interested in the work of righteousness. Enemies to righteousness are
enemies to Christ. This precludes those from the blessedness who suffer
justly, and are evil spoken of truly for their real crimes; let such be
ashamed and confounded, it is part of their punishment; it is not the
suffering, but the cause, that makes the martyr. Those suffer for
righteousness' sake, who suffer because they will not sin against their
consciences, and who suffer for doing that which is good. Whatever
pretence persecutors have, it is the power of godliness that they have
an enmity to; it is really Christ and his righteousness that are
maligned, hated, and persecuted; For thy sake I have borne reproach,
Ps. lxix. 9; Rom. viii. 36.
2. The comforts of suffering saints laid down.
(1.) They are blessed; for they now, in their life-time, receive their
evil things (Luke xvi. 25), and receive them upon a good account. They
are blessed; for it is an honour to them (Acts v. 41); it is an
opportunity of glorifying Christ, of doing good, and of experiencing
special comforts and visits of grace and tokens of his presence, 2 Cor.
i. 5; Dan. iii. 25; Rom. viii. 29.
(2.) They shall be recompensed; Theirs is the kingdom of heaven. They
have at present a sure title to it, and sweet foretastes of it; and
shall ere long be in possession of it. Though there be nothing in those
sufferings than can, in strictness, merit of God (for the sins of the
best deserve the worst), yet this is here promised as a reward (v. 12);
Great is your reward in heaven: so great, as far to transcend the
service. It is in heaven, future, and out of sight; but well secured,
out of the reach of chance, fraud, and violence. Note, God will provide
that those who lose for him, though it be life itself, shall not lose
by him in the end. Heaven, at last, will be an abundant recompence for
all the difficulties we meet with in our way. This is that which has
borne up the suffering saints in all ages--this joy set before them.
(3.) "So persecuted they the prophets that were before you, v. 12. They
were before you in excellency, above what you are yet arrived at; they
were before you in time, that they might be examples to you of
suffering affliction and of patience, James v. 10. They were in like
manner persecuted and abused; and can you expect to go to heaven in a
way by yourself? Was not Isaiah mocked for his line upon line? Elisha
for his bald head? Were not all the prophets thus treated? Therefore
marvel not at it as a strange thing, murmur not at it as a hard thing;
it is a comfort to see the way of suffering a beaten road, and an
honour to follow such leaders. That grace which was sufficient for
them, to carry them through their sufferings, shall not be deficient to
you. Those who are your enemies are the seed and successors of them who
of old mocked the messengers of the Lord," 2 Chron. xxxvi. 16; ch.
xxiii. 31; Acts vii. 52.
The Sermon on the Mount.
13 Ye are the salt of the earth: but if the salt have lost his savour,
wherewith shall it be salted? it is thenceforth good for nothing, but
to be cast out, and to be trodden under foot of men. 14 Ye are the
light of the world. A city that is set on a hill cannot be hid. 15
Neither do men light a candle, and put it under a bushel, but on a
candlestick; and it giveth light unto all that are in the house. 16
Let your light so shine before men, that they may see your good works,
and glorify your Father which is in heaven.
Christ had lately called his disciples, and told them that they should
be fishers of men; here he tells them further what he designed them to
be--the salt of the earth, and lights of the world, that they might be
indeed what it was expected they should be.
I. Ye are the salt of the earth. This would encourage and support them
under their sufferings, that, though they should be treated with
contempt, yet they should really be blessings to the world, and the
more so for their suffering thus. The prophets, who went before them,
were the salt of the land of Canaan; but the apostles were the salt of
the whole earth, for they must go into all the world to preach the
gospel. It was a discouragement to them that they were so few and so
weak. What could they do in so large a province as the whole earth?
Nothing, if they were to work by force of arms and dint of sword; but,
being to work silent as salt, one handful of that salt would diffuse
its savour far and wide; would go a great way, and work insensibly and
irresistibly as leaven, ch. xiii. 33. The doctrine of the gospel is as
salt; it is penetrating, quick, and powerful (Heb. iv. 12); it reaches
the heart Acts ii. 37. It is cleansing, it is relishing, and preserves
from putrefaction. We read of the savour of the knowledge of Christ (2
Cor. ii. 14); for all other learning is insipid without that. An
everlasting covenant is called a covenant of salt (Num. xviii. 19); and
the gospel is an everlasting gospel. Salt was required in all the
sacrifices (Lev. ii. 13), in Ezekiel's mystical temple, Ezek. xliii.
24. Now Christ's disciples having themselves learned the doctrine of
the gospel, and being employed to teach it to others, were as salt.
Note, Christians, and especially ministers, are the salt of the earth.
1. If they be as they should be they are as good salt, white, and
small, and broken into many grains, but very useful and necessary.
Pliny says, Sine sale, vita humana non potest degere--Without salt
human life cannot be sustained. See in this, (1.) What they are to be
in themselves--seasoned with the gospel, with the salt of grace;
thoughts and affections, words and actions, all seasoned with grace,
Col. iv. 6. Have salt in yourselves, else you cannot diffuse it among
others, Mark ix. 50. (2.) What they are to be to others; they must not
only be good but do good, must insinuate themselves into the minds of
the people, not to serve any secular interest of their own, but that
they might transform them into the taste and relish of the gospel. (3.)
What great blessings they are to the world. Mankind, lying in ignorance
and wickedness, were a vast heap of unsavoury stuff, ready to putrefy;
but Christ sent forth his disciples, by their lives and doctrines, to
season it with knowledge and grace, and so to render it acceptable to
God, to the angels, and to all that relish divine things. (4.) How they
must expect to be disposed of. They must not be laid on a heap, must
not continue always together at Jerusalem, but must be scattered as
salt upon the meat, here a grain and there a grain; as the Levites were
dispersed in Israel, that, wherever they live, they may communicate
their savour. Some have observed, that whereas it is foolishly called
an ill omen to have the salt fall towards us, it is really an ill omen
to have the salt fall from us.
2. If they be not, they are as salt that has lost its savour. If you,
who should season others, are yourselves unsavoury, void of spiritual
life, relish, and vigour; if a Christian be so, especially if a
minister be so, his condition is very sad; for, (1.) He is
irrecoverable: Wherewith shall it be salted? Salt is a remedy for
unsavoury meat, but there is no remedy for unsavoury salt. Christianity
will give a man a relish; but if a man can take up and continue the
profession of it, and yet remain flat and foolish, and graceless and
insipid, no other doctrine, no other means, can be applied, to make him
savoury. If Christianity do not do it, nothing will. (2.) He is
unprofitable: It is thenceforth good for nothing; what use can it be
put to, in which it will not do more hurt than good? As a man without
reason, so is a Christian without grace. A wicked man is the worst of
creatures; a wicked Christian is the worst of men; and a wicked
minister is the worst of Christians. (3.) He is doomed to ruin and
rejection; He shall be cast out--expelled the church and the communion
of the faithful, to which he is a blot and a burden; and he shall be
trodden under foot of men. Let God be glorified in the shame and
rejection of those by whom he has been reproached, and who have made
themselves fit for nothing but to be trampled upon.
II. Ye are the light of the world, v. 14. This also bespeaks them
useful, as the former (Sole et sale nihil utilius--Nothing more useful
than the sun and salt), but more glorious. All Christians are light in
the Lord (Eph. v. 8), and must shine as lights (Phil. ii. 15), but
ministers in a special manner. Christ call himself the Light of the
world (John viii. 12), and they are workers together with him, and have
some of his honour put upon them. Truly the light is sweet, it is
welcome; the light of the first day of the world was so, when it shone
out of darkness; so is the morning light of every day; so is the
gospel, and those that spread it, to all sensible people. The world sat
in darkness, Christ raised up his disciples to shine in it; and, that
they may do so, from him they borrow and derive their light.
This similitude is here explained in two things:
1. As the lights of the world, they are illustrious and conspicuous,
and have many eyes upon them. A city that is set on a hill cannot be
hid. The disciples of Christ, especially those who are forward and
zealous in his service, become remarkable, and are taken notice of as
beacons. They are for signs (Isa. vii. 18), men wondered at (Zech. iii.
8); all their neighbours have any eye upon them. Some admire them,
commend them, rejoice in them, and study to imitate them; others envy
them, hate them, censure them, and study to blast them. They are
concerned therefore to walk circumspectly, because of their observers;
they are as spectacles to the world, and must take heed of every thing
that looks ill, because they are so much looked at. The disciples of
Christ were obscure men before he called them, but the character he put
upon them dignified them, and as preachers of the gospel they made a
figure; and though they were reproached for it by some, they were
respected for it by others, advanced to thrones, and made judges (Luke
xxii. 30); for Christ will honour those that honour him.
2. As the lights of the world, they are intended to illuminate and give
light to others (v. 15), and therefore, (1.) They shall be set up as
lights. Christ has lighted these candles, they shall not be put under a
bushel, not confined always, as they are now, to the cities of Galilee,
or the lost sheep of the house of Israel, but they shall be sent into
all the world. The churches are the candlesticks, the golden
candlesticks, in which these lights are placed, that they light may be
diffused; and the gospel is so strong a light, and carries with it so
much of its own evidence, that, like a city on a hill, it cannot be
hid, it cannot but appear to be from God, to all those who do not
wilfully shut their eyes against it. It will give light to all that are
in the house, to all that will draw near to it, and come where it is.
Those to whom it does not give light, must thank themselves; they will
not be in the house with it; will not make a diligent and impartial
enquiry into it, but are prejudiced against it. (2.) They must shine as
lights, [1.] By their good preaching. The knowledge they have, they
must communicate for the good of others; not put it under a bushel, but
spread it. The talent must not be buried in a napkin, but traded with.
The disciples of Christ must not muffle themselves up in privacy and
obscurity, under pretence of contemplation, modesty, or
self-preservation, but, as they have received the gift, must minister
the same, Luke xii. 3. [2.] By their good living. They must be burning
and shining lights (John v. 35); must evidence, in their whole
conversation, that they are indeed followers of Christ, James iii. 13.
They must be to others for instruction, direction, quickening, and
comfort, Job xxix. 11.
See here, First, How our light must shine--by doing such good works as
men may see, and may approve of; such works as are of good report among
them that are without, and as will therefore give them cause to think
well of Christianity. We must do good works that may be seen to the
edification of others, but not that they may be seen to our own
ostentation; we are bid to pray in secret, and what lies between God
and our souls, must be kept to ourselves; but that which is of itself
open and obvious to the sight of men, we must study to make congruous
to our profession, and praiseworthy, Phil. iv. 8. Those about us must
not only hear our good words, but see our good works; that they may be
convinced that religion is more than a bare name, and that we do not
only make a profession of it, but abide under the power of it.
Secondly, For what end our light must shine--"That those who see your
good works may be brought, not to glorify you (which was the things the
Pharisees aimed at, and it spoiled all their performances), but to
glorify your Father which is in heaven." Note, The glory of God is the
great thing we must aim at in every thing we do in religion, 1 Pet. iv.
11. In this centre the lines of all our actions must meet. We must not
only endeavor to glorify God ourselves, but we must do all we can to
bring others to glorify him. The sight of our good works will do this,
by furnishing them, 1. With matter for praise. "Let them see your good
works, that they may see the power of God's grace in you, and may thank
him for it, and give him the glory of it, who has given such power unto
men." 2. With motives of piety. "Let them see your good works, that
they may be convinced of the truth and excellency of the Christian
religion, may be provoked by a holy emulation to imitate your good
works, and so may glorify God." Note, The holy, regular, and exemplary
conversation of the saints, may do much towards the conversion of
sinners; those who are unacquainted with religion, may hereby be
brought to know what it is. Examples teach. And those who are
prejudiced against it, may hereby by brought in love with it, and thus
there is a winning virtue in a godly conversation.
The Sermon on the Mount.
17 Think not that I am come to destroy the law, or the prophets: I am
not come to destroy, but to fulfil. 18 For verily I say unto you,
Till heaven and earth pass, one jot or one tittle shall in no wise pass
from the law, till all be fulfilled. 19 Whosoever therefore shall
break one of these least commandments, and shall teach men so, he shall
be called the least in the kingdom of heaven: but whosoever shall do
and teach them, the same shall be called great in the kingdom of
heaven. 20 For I say unto you, That except your righteousness shall
exceed the righteousness of the scribes and Pharisees, ye shall in no
case enter into the kingdom of heaven.
Those to whom Christ preached, and for whose use he gave these
instructions to his disciples, were such as in their religion had an
eye, 1. To the scriptures of the Old Testament as their rule, and
therein Christ here shows them they were in the right: 2. To the
scribes and the Pharisees as their example, and therein Christ here
shows them they were in the wrong; for,
I. The rule which Christ came to establish exactly agreed with the
scriptures of the Old Testament, here called the law and the prophets.
The prophets were commentators upon the law, and both together made up
that rule of faith and practice which Christ found upon the throne in
the Jewish church, and here he keeps it on the throne.
1. He protests against the thought of cancelling and weakening the Old
Testament; Think not that I am come to destroy the law and the
prophets. (1.) "Let not the pious Jews, who have an affection for the
law and the prophets, fear that I come to destroy them." Let them be
not prejudiced against Christ and his doctrine, from a jealousy that
this kingdom he came to set up, would derogate from the honour of the
scriptures, which they had embraced as coming from God, and of which
they had experienced the power and purity; no, let them be satisfied
that Christ has no ill design upon the law and the prophets. "Let not
the profane Jews, who have a disaffection to the law and the prophets,
and are weary of that yoke, hope that I am come to destroy them." Let
not carnal libertines imagine that the Messiah is come to discharge
them from the obligation of divine precepts and yet to secure to them
divine promises, to make the happy and yet to give them leave to live
as they list. Christ commands nothing now which was forbidden either by
the law of nature or the moral law, nor forbids any thing which those
laws had enjoined; it is a great mistake to think he does, and he here
takes care to rectify the mistake; I am not come to destroy. The
Saviour of souls is the destroyer of nothing but the works of the
devil, of nothing that comes from God, much less of those excellent
dictates which we have from Moses and the prophets. No, he came to
fulfil them. That is, [1.] To obey the commands of the law, for he was
made under the law, Gal. iv. 4. He in all respects yielded obedience to
the law, honoured his parents, sanctified the sabbath, prayed, gave
alms, and did that which never any one else did, obeyed perfectly, and
never broke the law in any thing. [2.] To make good the promises of the
law, and the predictions of the prophets, which did all bear witness to
him. The covenant of grace is, for substance, the same now that it was
then, and Christ the Mediator of it. [3.] To answer the types of the
law; thus (as bishop Tillotson expresses it), he did not make void, but
make good, the ceremonial law, and manifested himself to be the
Substance of all those shadows. [4.] To fill up the defects of it, and
so to complete and perfect it. Thus the word plerosai properly
signifies. If we consider the law as a vessel that had some water in it
before, he did not come to pour out the water, but to fill the vessel
up to the brim; or, as a picture that is first rough-drawn, displays
some outlines only of the piece intended, which are afterwards filled
up; so Christ made an improvement of the law and the prophets by his
additions and explications. [5.] To carry on the same design; the
Christian institutes are so far from thwarting and contradicting that
which was the main design of the Jewish religion, that they promote it
to the highest degree. The gospel is the time of reformation (Heb. ix.
10), not the repeal of the law, but the amendment of it, and,
consequently, its establishment.
2. He asserts the perpetuity of it; that not only he designed not the
abrogation of it, but that it never should be abrogated (v. 18);
"Verily I say unto you, I, the Amen, the faithful Witness, solemnly
declare it, that till heaven and earth pass, when time shall be no
more, and the unchangeable state of recompences shall supersede all
laws, one jot, or one tittle, the least and most minute circumstance,
shall in no wise pass from the law till all be fulfilled;" for what is
it that God is doing in all the operations both of providence and
grace, but fulfilling the scripture? Heaven and earth shall come
together, and all the fulness thereof be wrapped up in ruin and
confusion, rather than any word of God shall fall to the ground, or be
in vain. The word of the Lord endures for ever, both that of the law,
and that of the gospel. Observe, The care of God concerning his law
extends itself even to those things that seem to be of least account in
it, the iotas and the tittles; for whatever belongs to God, and bears
his stamp, be it ever so little, shall be preserved. The laws of men
are conscious to themselves of so much imperfection, that they allow it
for a maxim, Apices juris non sunt jura--The extreme points of the law
are not the law, but God will stand by and maintain every iota and
every tittle of his law.
3. He gives it in charge to his disciples, carefully to preserve the
law, and shows them the danger of the neglect and contempt of it (v.
19); Whosoever therefore shall break one of the least commandments of
the law of Moses, much more any of the greater, as the Pharisees did,
who neglected the weightier matters of the law, and shall teach men so
as they did, who made void the commandment of God with their traditions
(ch. xv. 3), he shall be called the least in the kingdom of heaven.
Though the Pharisees be cried up for such teachers as should be, they
shall not be employed as teachers in Christ's kingdom; but whosoever
shall do and teach them, as Christ's disciples would, and thereby prove
themselves better friends to the Old Testament than the Pharisees were,
they, though despised by men, shall be called great in the kingdom of
heaven. Note, (1.) Among the commands of God there are some less than
others; none absolutely little, but comparatively so. The Jews reckon
the least of the commandments of the law to be that of the bird's nest
(Deut. xxii. 6, 7); yet even that had a significance and an intention
very great and considerable. (2.) It is a dangerous thing, in doctrine
or practice, to disannul the least of God's commands; to break them,
that is, to go about either to contract the extent, or weaken the
obligation of them; whoever does so, will find it is at his peril. Thus
to vacate any of the ten commandments, is too bold a stroke for the
jealous God to pass by. It is something more than transgressing the
law, it is making void the law, Ps. cxix. 126. (3.) That the further
such corruptions as they spread, the worse they are. It is impudence
enough to break the command, but is a greater degree of it to teach men
so. This plainly refers to those who at this time sat in Moses' seat,
and by their comments corrupted and perverted the text. Opinions that
tend to the destruction of serious godliness and the vitals of
religion, by corrupt glosses on the scripture, are bad when they are
held, but worse when they are propagated and taught, as the word of
God. He that does so, shall be called least in the kingdom of heaven,
in the kingdom of glory; he shall never come thither, but be eternally
excluded; or, rather, in the kingdom of the gospel-church. He is so far
from deserving the dignity of a teacher in it, that he shall not so
much as be accounted a member of it. The prophet that teaches these
lies shall be the tail in that kingdom (Isa. ix. 15); when truth shall
appear in its own evidence, such corrupt teachers, though cried up as
the Pharisees, shall be of no account with the wise and good. Nothing
makes ministers more contemptible and base than corrupting the law,
Mal. ii. 8, 11. Those who extenuate and encourage sin, and
discountenance and put contempt upon strictness in religion and serious
devotion, are the dregs of the church. But, on the other hand, Those
are truly honourable, and of great account in the church of Christ, who
lay out themselves by their life and doctrine to promote the purity and
strictness of practical religion; who both do and teach that which is
good; for those who do not as they teach, pull down with one hand what
they build up with the other, and give themselves the lie, and tempt
men to think that all religion is a delusion; but those who speak from
experience, who live up to what they preach, are truly great; they
honour God, and God will honour them (1 Sam. ii. 30), and hereafter
they shall shine as the stars in the kingdom of our Father.
II. The righteousness which Christ came to establish by this rule, must
exceed that of the scribes and Pharisees, v. 20. This was strange
doctrine to those who looked upon the scribes and Pharisees as having
arrived at the highest pitch of religion. The scribes were the most
noted teachers of the law, and the Pharisees the most celebrated
professors of it, and they both sat in Moses' chair (ch. xxiii. 2), and
had such a reputation among the people, that they were looked upon as
super-conformable to the law, and people did not think themselves
obliged to be as good as they; it was therefore a great surprise to
them, to hear that they must be better than they, or they should not go
to heaven; and therefore Christ here avers it with solemnity; I say
unto you, It is so. The scribes and Pharisees were enemies to Christ
and his doctrine, and were great oppressors; and yet it must be owned,
that there was something commendable in them. They were much in fasting
and prayer, and giving of alms; they were punctual in observing the
ceremonial appointments, and made it their business to teach others;
they had such an interest in the people that they ought, if but two men
went to heaven, one would be a Pharisee; and yet our Lord Jesus here
tells his disciples, that the religion he came to establish, did not
only exclude the badness, but excel the goodness, of the scribes and
Pharisees. We must do more than they, and better than they, or we shall
come short of heaven. They were partial in the law, and laid most
stress upon the ritual part of it; but we must be universal, and not
think it enough to give the priest his tithe, but must give God our
hearts. They minded only the outside, but we must make conscience of
inside godliness. They aimed at the praise and applause of men, but we
must aim at acceptance with God: they were proud of what they did in
religion, and trusted to it as a righteousness; but we, when we have
done all, must deny ourselves, and say, We are unprofitable servants,
and trust only to the righteousness of Christ; and thus we may go
beyond the scribes and Pharisees.
The Sermon on the Mount.
21 Ye have heard that it was said by them of old time, Thou shalt not
kill; and whosoever shall kill shall be in danger of the judgment: 22
But I say unto you, That whosoever is angry with his brother without a
cause shall be in danger of the judgment: and whosoever shall say to
his brother, Raca, shall be in danger of the council: but whosoever
shall say, Thou fool, shall be in danger of hell fire. 23 Therefore
if thou bring thy gift to the altar, and there rememberest that thy
brother hath ought against thee; 24 Leave there thy gift before the
altar, and go thy way; first be reconciled to thy brother, and then
come and offer thy gift. 25 Agree with thine adversary quickly,
whiles thou art in the way with him; lest at any time the adversary
deliver thee to the judge, and the judge deliver thee to the officer,
and thou be cast into prison. 26 Verily I say unto thee, Thou shalt
by no means come out thence, till thou hast paid the uttermost
farthing.
Christ having laid down these principles, that Moses and the prophets
were still to be their rulers, but that the scribes and Pharisees were
to be no longer their rulers, proceeds to expound the law in some
particular instances, and to vindicate it from the corrupt glosses
which those expositors had put upon it. He adds not any thing new, only
limits and restrains some permissions which had been abused: and as to
the precepts, shows the breadth, strictness, and spiritual nature of
them, adding such explanatory statutes as made them more clear, and
tended much toward the perfecting of our obedience to them. In these
verses, he explains the law of the sixth commandment, according to the
true intent and full extent of it.
I. Here is the command itself laid down (v. 12); We have heard it, and
remember it; he speaks to them who know the law, who had Moses read to
them in their synagogues every sabbath-day; you have heard that it was
said by them, or rather as it is in the margin, to them of old time, to
your forefathers the Jews, Thou shalt not kill. Note, The laws of God
are not novel, upstart laws, but were delivered to them of old time;
they are ancient laws, but of that nature as never to be antiquated nor
grow obsolete. The moral law agrees with the law of nature, and the
eternal rules and reasons of good and evil, that is, the rectitude of
the eternal Mind. Killing is here forbidden, killing ourselves, killing
any other, directly or indirectly, or being any way accessory to it.
The law of God, the God of life, is a hedge of protection about our
lives. It was one of the precepts of Noah, Gen. ix. 5, 6.
II. The exposition of this command which the Jewish teachers contended
themselves with; their comment upon it was, Whosoever shall kill, shall
be in danger of the judgment. This was all they had to say upon it,
that wilful murderers were liable to the sword of justice, and casual
ones to the judgment of the city of refuge. The courts of judgment sat
in the gate of their principal cities; the judges, ordinarily, were in
number twenty-three; these tried, condemned, and executed murderers; so
that whoever killed, was in danger of their judgment. Now this gloss of
theirs upon this commandment was faulty, for it intimated, 1. That the
law of the sixth commandment was only external, and forbade no more
than the act of murder, and laid to restraint upon the inward lusts,
from which wars and fightings come. This was indeed the proton
pseudos--the fundamental error of the Jewish teachers, that the divine
law prohibited only the sinful act, not the sinful thought; they were
disposed haerere in cortice--to rest in the letter of the law, and they
never enquired into the spiritual meaning of it. Paul, while a
Pharisee, did not, till, by the key of the tenth commandment, divine
grace let him into the knowledge of the spiritual nature of all the
rest, Rom. vii. 7, 14. 2. Another mistake of theirs was, that this law
was merely political and municipal, given for them, and intended as a
directory for their courts, and no more; as if they only were the
people, and the wisdom of the law must die with them.
III. The exposition which Christ gave of this commandment; and we are
sure that according to his exposition of it we must be judged
hereafter, and therefore ought to be ruled now. The commandment is
exceeding broad, and not to be limited by the will of the flesh, or the
will of men.
1. Christ tells them that rash anger is heart-murder (v. 22); Whosoever
is angry with his brother without a cause, breaks the sixth
commandment. By our brother here, we are to understand any person,
though ever so much our inferior, as a child, a servant, for we are all
made of one blood. Anger is a natural passion; there are cases in which
it is lawful and laudable; but it is then sinful, when we are angry
without cause. The word is eike, which signifies, sine causa, sine
effectu, et sine modo--without cause, without any good effect, without
moderation; so that the anger is then sinful, (1.) When it is without
any just provocation given; either for no cause, or no good cause, or
no great and proportionable cause; when we are angry at children or
servants for that which could not be helped, which was only a piece of
forgetfulness or mistake, that we ourselves might easily have been
guilty of, and for which we should not have been angry at ourselves;
when we are angry upon groundless surmises, or for trivial affronts not
worth speaking of. (2.) When it is without any good end aimed at,
merely to show our authority, to gratify a brutish passion, to let
people know our resentments, and excite ourselves to revenge, then it
is in vain, it is to do hurt; whereas if we are at any time angry, it
should be to awaken the offender to repentance, and prevent his doing
so again; to clear ourselves (2 Cor. vii. 11), and to give warning to
others. (3.) When it exceeds due bounds; when we are hardy and
headstrong in our anger, violent and vehement, outrageous and
mischievous, and when we seek the hurt of those we are displeased at.
This is a breach of the sixth commandment, for he that is thus angry,
would kill if he could and durst; he has taken the first step toward
it; Cain's killing his brother began in anger; he is a murderer in the
account of God, who knows his heart, whence murder proceeds, ch. xv.
19.
2. He tells them, that given opprobrious language to our brother is
tongue-murder, calling him, Raca, and, Thou fool. When this is done
with mildness and for a good end, to convince others of their vanity
and folly, it is not sinful. Thus James says, O vain man; and Paul,
Thou fool; and Christ himself, O fools, and slow of heart. But when it
proceeds from anger and malice within, it is the smoke of that fire
which is kindled from hell, and falls under the same character. (1.)
Raca is a scornful word, and comes from pride, "Thou empty fellow;" it
is the language of that which Solomon calls proud wrath (Prov. xxi.
24), which tramples upon our brother-disdains to set him even with the
dogs of our flock. This people who knoweth not the law, is cursed, is
such language, John vii. 49. (2.) Thou fool, is a spiteful word, and
comes from hatred; looking upon him, not only as mean and not to be
honoured, but as vile and not to be loved; "Thou wicked man, thou
reprobate." The former speaks a man without sense, this (in scripture
language) speaks a man without grace; the more the reproach touches his
spiritual condition, the worse it is; the former is a haughty taunting
of our brother, this is a malicious censuring and condemning of him, as
abandoned of God. Now this is a breach of the sixth commandment;
malicious slanders and censures are poison under the tongue, that kills
secretly and slowly; bitter words are as arrows that would suddenly
(Ps. lxiv. 3), or as a sword in the bones. The good name of our
neighbour, which is better than life, is thereby stabbed and murdered;
and it is an evidence of such an ill-will to our neighbour as would
strike at his life, if it were in our power.
3. He tells them, that how light soever they made of these sins, they
would certainly be reckoned for; he that is angry with is brother shall
be in danger of the judgment and anger of God; he that calls him Raca,
shall be in danger of the council, of being punished by the Sanhedrim
for reviling an Israelite; but whosoever saith, Thou fool, thou profane
person, thou child of hell, shall be in danger of hell-fire, to which
he condemns his brother; so the learned Dr. Whitby. Some think, in
allusion to the penalties used in the several courts of judgment among
the Jews, Christ shows that the sin of rash anger exposes men to lower
or higher punishments, according to the degrees of its proceeding. The
Jews had three capital punishments, each worse than the other;
beheading, which was inflicted by the judgment; stoning, by the council
or chief Sanhedrim; and burning in the valley of the son of Hinnom,
which was used only in extraordinary cases: it signifies, therefore,
that rash anger and reproachful language are damning sins; but some are
more sinful than others, and accordingly there is a greater damnation,
and a sorer punishment reserved for them: Christ would thus show which
sin was most sinful, by showing which it was the punishment whereof was
most dreadful.
IV. From all this it is here inferred, that we ought carefully to
preserve Christian love and peace with our brethren, and that if at any
time a breach happens, we should labour for a reconciliation, by
confessing our fault, humbling ourselves to our brother, begging his
pardon, and making restitution, or offering satisfaction for wrong done
in word or deed, according as the nature of the thing is; and that we
should do this quickly for two reasons:
1. Because, till this be done, we are utterly unfit for communion with
God in holy ordinances, v. 23, 24. The case supposed is, "That thy
brother have somewhat against thee," that thou has injured and offended
him, either really or in his apprehension; if thou are the party
offended, there needs not this delay; if thou have aught against thy
brother, make short work of it; no more is to be done but to forgive
him (Mark xi. 25), and forgive the injury; but if the quarrel began on
thy side, and the fault was either at first or afterwards thine, so
that thy brother has a controversy with thee, go and be reconciled to
him before thou offer thy gift at the altar, before thou approach
solemnly to God in the gospel-services of prayer and praise, hearing
the word or the sacraments. Note, (1.) When we are addressing ourselves
to any religious exercises, it is good for us to take that occasion of
serious reflection and self-examination: there are many things to be
remembered, when we bring our gift to the altar, and this among the
rest, whether our brother hath aught against us; then, if ever, we are
disposed to be serious, and therefore should then call ourselves to an
account. (2.) Religious exercises are not acceptable to God, if they
are performed when we are in wrath; envy, malice, and uncharitableness,
are sins so displeasing to God, that nothing pleases him which comes
from a heart wherein they are predominant, 1 Tim. ii. 8. Prayers made
in wrath are written in gall, Isa. i. 15; lviii. 4. (3.) Love or
charity is so much better than all burnt-offerings and sacrifice, that
God will have reconciliation made with an offended brother before the
gift be offered; he is content to stay for the gift, rather than have
it offered while we are under guilt and engaged in a quarrel. (4.)
Though we are unfitted for communion with God, by a continual quarrel
with a brother, yet that can be no excuse for the omission or neglect
of our duty: "Leave there thy gift before the altar, lest otherwise,
when thou has gone away, thou be tempted not to come again." Many give
this as a reason why they do not come to church or to the communion,
because they are at variance with some neighbour; and whose fault is
that? One sin will never excuse another, but will rather double the
guilt. Want of charity cannot justify the want of piety. The difficulty
is easily got over; those who have wronged us, we must forgive; and
those whom we have wronged, we must make satisfaction to, or at least
make a tender of it, and desire a renewal of the friendship, so that if
reconciliation be not made, it may not be our fault; and then come,
come and welcome, come and offer thy gift, and it shall be accepted.
Therefore we must not let the sun go down upon our wrath any day,
because we must go to prayer before we go to sleep; much less let the
sun rise upon our wrath on a sabbath-day, because it is a day of
prayer.
2. Because, till this be done, we lie exposed to much danger, v. 25,
26. It is at our peril if we do not labour after an agreement, and that
quickly, upon two accounts:
(1.) Upon a temporal account. If the offence we have done to our
brother, in his body, goods, or reputation, be such as will bear
action, in which he may recover considerable damages, it is our wisdom,
and it is our duty to our family, to prevent that by a humble
submission and a just and peaceable satisfaction; lest otherwise he
recover it by law, and put us to the extremity of a prison. In such a
case it is better to compound and make the best terms we can, than to
stand it out; for it is in vain to contend with the law, and there is
danger of our being crushed by it. Many ruin their estates by an
obstinate persisting in the offences they have given, which would soon
have been pacified by a little yielding at first. Solomon's advice in
case of suretyship is, Go, humble thyself, and so secure and deliver
thyself, Prov. vi. 1-5. It is good to agree, for the law is costly.
Though we must be merciful to those we have advantage against, yet we
must be just to those that have advantage against us, as far as we are
able. "Agree, and compound with thine adversary quickly, lest he be
exasperated by thy stubbornness, and provoked to insist upon the utmost
demand, and will not make thee the abatement which at first he would
have made." A prison is an uncomfortable place to those who are brought
to it by their own pride and prodigality, their own wilfulness and
folly.
(2.) Upon a spiritual account. "Go, and be reconciled to thy brother,
be just to him, be friendly with him, because while the quarrel
continues, as thou art unfit to bring thy gift to the altar, unfit to
come to the table of the Lord, so thou art unfit to die: if thou
persist in this sin, there is danger lest thou be suddenly snatched
away by the wrath of God, whose judgment thou canst not escape nor
except against; and if that iniquity be laid to thy charge, thou art
undone for ever." Hell is a prison for all that live and die in malice
and uncharitableness, for all that are contentious (Rom. ii. 8), and
out of that prison there is no rescue, no redemption, no escape, to
eternity.
This is very applicable to the great business of our reconciliation to
God through Christ; Agree with him quickly, whilst thou art in the way.
Note, [1.] The great God is an Adversary to all sinners, Antidikos--a
law-adversary; he has a controversy with them, an action against them.
[2.] It is our concern to agree with him, to acquaint ourselves with
him, that we may be at peace, Job xxii. 21; 2 Cor. v. 20. [3.] It is
our wisdom to do this quickly, while we are in the way. While we are
alive, we are in the way; after death, it will be too late to do it;
therefore give not sleep to thine eyes till it be done. [4.] They who
continue in a state of enmity to God, are continually exposed to the
arrests of his justice, and the most dreadful instances of his wrath.
Christ is the Judge, to whom impenitent sinners will be delivered; for
all judgment is committed to the Son; he that was rejected as a
Saviour, cannot be escaped as a Judge, Rev. vi. 16, 17. It is a fearful
thing to be thus turned over to the Lord Jesus, when the Lamb shall
become the Lion. Angels are the officers to whom Christ will deliver
them (ch. xiii. 41, 42); devils are so too, having the power of death
as executioners to all unbelievers, Heb. ii. 14. Hell is the prison,
into which those will be cast that continue in a state of enmity to
God, 2 Pet. ii. 4. [5.] Damned sinners must remain in it to eternity;
they shall not depart till they have paid the uttermost farthing, and
that will not be to the utmost ages of eternity: divine justice will be
for ever in the satisfying, but never satisfied.
The Sermon on the Mount.
27 Ye have heard that it was said by them of old time, Thou shalt not
commit adultery: 28 But I say unto you, That whosoever looketh on a
woman to lust after her hath committed adultery with her already in his
heart. 29 And if thy right eye offend thee, pluck it out, and cast it
from thee: for it is profitable for thee that one of thy members should
perish, and not that thy whole body should be cast into hell. 30 And
if thy right hand offend thee, cut it off, and cast it from thee: for
it is profitable for thee that one of thy members should perish, and
not that thy whole body should be cast into hell. 31 It hath been
said, Whosoever shall put away his wife, let him give her a writing of
divorcement: 32 But I say unto you, That whosoever shall put away his
wife, saving for the cause of fornication, causeth her to commit
adultery: and whosoever shall marry her that is divorced committeth
adultery.
We have here an exposition of the seventh commandment, given us by the
same hand that made the law, and therefore was fittest to be the
interpreter of it: it is the law against uncleanness, which fitly
follows upon the former; that laid a restraint upon sinful passions,
this upon sinful appetites, both which ought always to be under the
government of reason and conscience, and if indulged, are equally
pernicious.
I. The command is here laid down (v. 27), Thou shalt not commit
adultery; which includes a prohibition of all other acts of
uncleanness, and the desire of them: but the Pharisees, in their
expositions of this command, made it to extend no further than the act
of adultery, suggesting, that if the iniquity was only regarded in the
heart, and went no further, God could not hear it, would not regard it
(Ps. lxvi. 18), and therefore they thought it enough to be able to say
that they were no adulterers, Luke xviii. 11.
II. It is here explained in the strictness of it, in three things,
which would seem new and strange to those who had been always governed
by the tradition of the elders, and took all for oracular that they
taught.
1. We are here taught, that there is such a thing as heart-adultery,
adulterous thoughts and dispositions, which never proceed to the act of
adultery or fornication; and perhaps the defilement which these give to
the soul, that is here so clearly asserted, was not only included in
the seventh commandment, but was signified and intended in many of
those ceremonial pollutions under the law, for which they were to wash
their clothes, and bathe their flesh in water. Whosoever looketh on a
woman (not only another man's wife, as some would have it, but any
woman), to lust after her, has committed adultery with her in his
heart, v. 28. This command forbids not only the acts of fornication and
adultery, but, (1.) All appetites to them, all lusting after the
forbidden object; this is the beginning of the sin, lust conceiving
(James i. 15); it is a bad step towards the sin; and where the lust is
dwelt upon and approved, and the wanton desire is rolled under the
tongue as a sweet morsel, it is the commission of sin, as far as the
heart can do it; there wants nothing but convenient opportunity for the
sin itself. Adultera mens est--The mind is debauched. Ovid. Lust is
conscience baffled or biassed: biassed, if it say nothing against the
sin; baffled, if it prevail not in what is says. (2.) All approaches
toward them; feeding the eye with the sight of the forbidden fruit; not
only looking for that end, that I may lust; but looking till I do lust,
or looking to gratify the lust, where further satisfaction cannot be
obtained. The eye is both the inlet and outlet of a great deal of
wickedness of this kind, witness Joseph's mistress (Gen. xxxix. 7),
Samson (Judg. xvi. 1), David, 2 Sam. xi. 2. We read the eyes full of
adultery, that cannot cease from sin, 2 Pet. ii. 14. What need have we,
therefore, with holy Job, to make a covenant with our eyes, to make
this bargain with them that they should have the pleasure of beholding
the light of the sun and the works of God, provided they would never
fasten or dwell upon any thing that might occasion impure imaginations
or desires; and under this penalty, that if they did, they must smart
for it in penitential tears! Job xxxi. 1. What have we the covering of
the eyes for, but to restrain corrupt glances, and to keep out of their
defiling impressions? This forbids also the using of any other of our
senses to stir up lust. If ensnaring looks are forbidden fruit, much
more unclean discourses, and wanton dalliances, the fuel and bellows of
this hellish fire. These precepts are hedges about the law of
heart-purity, v. 8. And if looking be lust, they who dress and deck,
and expose themselves, with design to be looked at and lusted after
(like Jezebel, that painted her face and tired her head, and looked out
at the window) are no less guilty. Men sin, but devils tempt to sin.
2. That such looks and such dalliances are so very dangerous and
destructive to the soul, that it is better to lose the eye and the hand
that thus offend then to give way to the sin, and perish eternally in
it. This lesson is here taught us, v. 29, 30. Corrupt nature would soon
object against the prohibition of heart-adultery, that it is impossible
to governed by it; "It is a hard saying, who can bear it? Flesh and
blood cannot but look with pleasure upon a beautiful woman; and it is
impossible to forbear lusting after and dallying with such an object."
Such pretences as these will scarcely be overcome by reason, and
therefore must be argued against with the terrors of the Lord, and so
they are here argued against.
(1.) It is a severe operation that is here prescribed for the
preventing of these fleshly lusts. If thy right eye offend thee, or
cause thee to offend, by wanton glances, or wanton gazings, upon
forbidden objects; if thy right hand off end thee, or cause thee to
offend, by wanton dalliances; and if it were indeed impossible, as is
pretended, to govern the eye and the hand, and they have been so
accustomed to these wicked practices, that they will not be withheld
from them; if there be no other way to restrain them (which, blessed be
God, through his grace, there is), it were better for us to pluck out
the eye, and cut off the hand, though the right eye, and right hand,
the more honourable and useful, than to indulge them in sin to the ruin
of the soul. And if this must be submitted to, at the thought of which
nature startles, much more must we resolve to keep under the body, and
to bring it into subjection; to live a life of mortification and
self-denial; to keep a constant watch over our own hearts, and to
suppress the first rising of lust and corruption there; to avoid the
occasions of sin, to resist the beginnings of it, and to decline the
company of those who will be a snare to us, though ever so pleasing; to
keep out of harm's way, and abridge ourselves in the use of lawful
things, when we find them temptations to us; and to seek unto God for
his grace, and depend upon that grace daily, and so to walk in the
Spirit, as that we may not fulfil the lusts of the flesh; and this will
be as effectual as cutting off a right hand or pulling out a right eye;
and perhaps as much against the grain to flesh and blood; it is the
destruction of the old man.
(2.) It is a startling argument that is made use of to enforce this
prescription (v. 29), and it is repeated in the same words (v. 30),
because we are loth to hear such rough things; Isa. xxx. 10. It is
profitable for thee that one of thy members should perish, though it be
an eye or a hand, which can be worse spared, and not that thy whole
body should be cast into hell. Note, [1.] It is not unbecoming a
minister of the gospel to preach of hell and damnation; nay, he must do
it, for Christ himself did it; and we are unfaithful to our trust, if
we give not warning of the wrath to come. [2.] There are some sins from
which we need to be saved with fear, particularly fleshly lusts, which
are such natural brute beasts as cannot be checked, but by being
frightened; cannot be kept from a forbidden tree, but by cherubim, with
a flaming sword. [3.] When we are tempted to think it hard to deny
ourselves, and to crucify fleshly lusts, we ought to consider how much
harder it will be to lie for ever in the lake that burns with fire and
brimstone; those do not know or do not believe what hell is, that will
rather venture their eternal ruin in those flames, than deny themselves
the gratification of a base and brutish lust. [4.] In hell there will
be torments for the body; the whole body will be cast into hell, and
there will be torment in every part of it; so that if we have a care of
our own bodies, we shall possess them in sanctification and honour, and
not in the lusts of uncleanness. [5.] Even those duties that are most
unpleasant to flesh and blood, are profitable for us; and our Master
requires nothing from us but what he knows to be for our advantage.
3. That men's divorcing of their wives upon dislike, or for any other
cause except adultery, however tolerated and practised among the Jews,
was a violation of the seventh commandment, as it opened a door to
adultery, v. 31, 32. Here observe,
(1.) How the matter now stood with reference to divorce. It hath been
said (he does not say as before, It hath been said by them of old time,
because this was not a precept, as those were, though the Pharisees
were willing so to understand it, ch. xix. 7, but only a permission),
"Whosoever shall put away his wife, let him give her a bill of divorce;
let him not think to do it by word of mouth, when he is in a passion;
but let him do it deliberately, by a legal instrument in writing,
attested by witnesses; if he will dissolve the matrimonial bond, let
him do it solemnly." Thus the law had prevented rash and hasty
divorces; and perhaps at first, when writing was not so common among
the Jews, that made divorces rare things; but in process of time it
became very common, and this direction of how to do it, when there was
just cause for it, was construed into a permission of it for any cause,
ch. xix. 3.
(2.) How this matter was rectified and amended by our Saviour. He
reduced the ordinance of marriage to its primitive institution: They
two shall be one flesh, not to be easily separated, and therefore
divorce is not to be allowed, except in case of adultery, which breaks
the marriage covenant; but he that puts away his wife upon any other
pretence, causeth her to commit adultery, and him also that shall marry
her when she is thus divorced. Note, Those who lead others into
temptation to sin, or leave them in it, or expose them to it, make
themselves guilty of their sin, and will be accountable for it. This is
one way of being partaker with adulterers Ps. l. 18.
The Sermon on the Mount.
33 Again, ye have heard that it hath been said by them of old time,
Thou shalt not forswear thyself, but shalt perform unto the Lord thine
oaths: 34 But I say unto you, Swear not at all; neither by heaven;
for it is God's throne: 35 Nor by the earth; for it is his footstool:
neither by Jerusalem; for it is the city of the great King. 36
Neither shalt thou swear by thy head, because thou canst not make one
hair white or black. 37 But let your communication be, Yea, yea; Nay,
nay: for whatsoever is more than these cometh of evil.
We have here an exposition of the third commandment, which we are the
more concerned right to understand, because it is particularly said,
that God will not hold him guiltless, however he may hold himself, who
breaks this commandment, by taking the name of the Lord in vain. Now as
to this command,
I. It is agreed on all hands that it forbids perjury, forswearing, and
the violation of oaths and vows, v. 33. This was said to them of old
time, and is the true intent and meaning of the third commandment. Thou
shalt not use, or take up, the name of God (as we do by an oath) in
vain, or unto vanity, or a lie. He hath not lift up his soul unto
vanity, is expounded in the next words, nor sworn deceitfully, Ps.
xxiv. 4. Perjury is a sin condemned by the light of nature, as a
complication of impiety toward God and injustice toward man, and as
rendering a man highly obnoxious to the divine wrath, which was always
judged to follow so infallibly upon that sin, that the forms of
swearing were commonly turned into execrations or imprecations; as
that, God do so to me, and more also; and with us, So help me God;
wishing I may never have any help from God, if I swear falsely. Thus,
by the consent of nations, have men cursed themselves, not doubting but
that God would curse them, if they lied against the truth then, when
they solemnly called God to witness to it.
It is added, from some other scriptures, but shalt perform unto the
Lord thine oaths (Num. xxx. 2); which may be meant, either, 1. Of those
promises to which God is a party, vows made to God; these must be
punctually paid (Eccl. v. 4, 5): or, 2. Of those promises made to our
brethren, to which God was a Witness, he being appealed to concerning
our sincerity; these must be performed to the Lord, with an eye to him,
and for his sake: for to him, by ratifying the promises with an oath,
we have made ourselves debtors; and if we break a promise so ratified,
we have not lied unto men only, but unto God.
II. It is here added, that the commandment does not only forbid false
swearing, but all rash, unnecessary swearing: Swear not at all, v. 34;
Compare Jam. v. 12. Not that all swearing is sinful; so far from that,
if rightly done, it is a part of religious worship, and we in it give
unto God the glory due to his name. See Deut. vi. 13; x. 20; Isa. xlv.
23; Jer. iv. 2. We find Paul confirming what he said by such
solemnities (2 Cor. i. 23), when there was a necessity for it. In
swearing, we pawn the truth of something known, to confirm the truth of
something doubtful or unknown; we appeal to a greater knowledge, to a
higher court, and imprecate the vengeance of a righteous Judge, if we
swear deceitfully.
Now the mind of Christ in this matter is,
1. That we must not swear at all, but when we are duly called to it,
and justice or charity to our brother, or respect to the commonwealth,
make it necessary for the end of strife (Heb. vi. 16), of which
necessity the civil magistrate is ordinarily to be the judge. We may be
sworn, but we must now swear; we may be adjured, and so obliged to it,
but we must not thrust ourselves upon it for our own worldly advantage.
2. That we must not swear lightly and irreverently, in common
discourse: it is a very great sin to make a ludicrous appeal to the
glorious Majesty of heaven, which, being a sacred thing, ought always
to be very serious: it is a gross profanation of God's holy name, and
of one of the holy things which the children of Israel sanctify to the
Lord: it is a sin that has no cloak, no excuse for it, and therefore a
sign of a graceless heart, in which enmity to God reigns: Thine enemies
take thy name in vain.
3. That we must in a special manner avoid promissory oaths, of which
Christ more particularly speaks here, for they are oaths that are to be
performed. The influence of an affirmative oath immediately ceases,
when we have faithfully discovered the truth, and the whole truth; but
a promissory oath binds so long, and may be so many ways broken, by the
surprise as well as strength of a temptation, that it is not to be used
but upon great necessity: the frequent requiring and using of oaths, is
a reflection upon Christians, who should be of such acknowledged
fidelity, as that their sober words should be as sacred as their solemn
oaths.
4. That we must not swear by any other creature. It should seem there
were some, who, in civility (as they thought) to the name of God, would
not make use of that in swearing, but would swear by heaven or earth,
&c. This Christ forbids here (v. 34) and shows that there is nothing we
can swear by, but it is some way or other related to God, who is the
Fountain of all beings, and therefore that it is as dangerous to swear
by them, as it is to swear by God himself: it is the verity of the
creature that is laid at stake; now that cannot be an instrument of
testimony, but as it has regard to God, who is the summum verum--the
chief Truth. As for instance,
(1.) Swear not by the heaven; "As sure as there is a heaven, this is
true;" for it is God's throne, where he resides, and in a particular
manner manifests his glory, as a Prince upon his throne: this being the
inseparable dignity of the upper world, you cannot swear by heaven, but
you swear by God himself.
(2.) Nor by the earth, for it is his footstool. He governs the motions
of this lower world; as he rules in heaven, so he rules over the earth;
and though under his feet, yet it is also under his eye and care, and
stands in relation to him as his, Ps. xxiv. 1. The earth is the Lord's;
so that in swearing by it, you swear by its Owner.
(3.) Neither by Jerusalem, a place for which the Jews had such a
veneration, that they could not speak of any thing more sacred to swear
by; but beside the common reference Jerusalem has to God, as part of
the earth, it is in special relation to him, for it is the city of the
great King (Ps. xlviii. 2), the city of God (Ps. xlvi. 4), he is
therefore interested in it, and in every oath taken by it.
(4.) "Neither shalt thou swear by the head; though it be near thee, and
an essential part of thee, yet it is more God's than thine; for he made
it, and formed all the springs and powers of it; whereas thou thyself
canst not, from any natural intrinsic influence, change the colour of
one hair, so as to make it white or black; so that thou canst not swear
by thy head, but thou swearest by him who is the Life of thy head, and
the Lifter up of it." Ps. iii. 3.
5. That therefore in all our communications we must content ourselves
with, Yea, yea, and nay, nay, v. 37. In ordinary discourse, if we
affirm a thing, let us only say, Yea, it is so; and, if need be, to
evidence our assurance of a thing, we may double it, and say, Yea, yea,
indeed it is so: Verily, verily, was our Saviour's yea, yea. So if we
deny a thing, let is suffice to say, No; or if it be requisite, to
repeat the denial, and say, No, no; and if our fidelity be known, that
will suffice to gain us credit; and if it be questioned, to back what
we say with swearing and cursing, is but to render it more suspicious.
They who can swallow a profane oath, will not strain at a lie. It is a
pity that this, which Christ puts in the mouths of all his disciples,
should be fastened, as a name of reproach, upon a sect faulty enough
other ways, when (as Dr. Hammond says) we are not forbidden any more
than yea and nay, but are in a manner directed to the use of that.
The reason is observable; For whatsoever is more than these cometh of
evil, though it do not amount to the iniquity of an oath. It comes ek
tou Diabolou; so an ancient copy has it: it comes from the Devil, the
evil one; it comes from the corruption of men's nature, from passion
and vehemence; from a reigning vanity in the mind, and a contempt of
sacred things: it comes from that deceitfulness which is in men, All
men are liars; therefore men use these protestations, because they are
distrustful one of another, and think they cannot be believed without
them. Note, Christians should, for the credit of their religion, avoid
not only that which is in itself evil, but that which cometh of evil,
and has the appearance of it. That may be suspected as a bad thing,
which comes from a bad cause. An oath is physic, which supposes a
disease.
The Sermon on the Mount.
38 Ye have heard that it hath been said, An eye for an eye, and a tooth
for a tooth: 39 But I say unto you, That ye resist not evil: but
whosoever shall smite thee on thy right cheek, turn to him the other
also. 40 And if any man will sue thee at the law, and take away thy
coat, let him have thy cloak also. 41 And whosoever shall compel thee
to go a mile, go with him twain. 42 Give to him that asketh thee, and
from him that would borrow of thee turn not thou away.
In these verses the law of retaliation is expounded, and in a manner
repealed. Observe,
I. What the Old-Testament permission was, in case of injury; and here
the expression is only, Ye have heard that is has been said; not, as
before, concerning the commands of the decalogue, that it has been said
by, or to, them of old time. It not was a command, that every one
should of necessity require such satisfaction; but they might lawfully
insist upon it, if they pleased; an eye for an eye, and a tooth for a
tooth. This we find, Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21; in
all which places it is appointed to be done by the magistrate, who
bears not the sword in vain, but is the minister of God, an avenger to
execute wrath, Rom. xiii. 4. It was a direction to the judges of the
Jewish nation what punishment to inflict in case of maims, for terror
to such as would do mischief on the one hand, and for a restraint to
such as have mischief done to them on the other hand, that they may not
insist on a greater punishment than is proper: it is not a life for an
eye, nor a limb for a tooth, but observe a proportion; and it is
intimated (Num. xxxv. 31), that the forfeiture in this case might be
redeemed with money; for when it is provided that no ransom shall be
taken for the life of a murderer, it is supposed that for maims a
pecuniary satisfaction was allowed.
But some of the Jewish teachers, who were not the most compassionate
men in the world, insisted upon it as necessary that such revenge
should be taken, even by private persons themselves, and that there was
no room left for remission, or the acceptance of satisfaction. Even
now, when they were under the government of the Roman magistrates, and
consequently the judicial law fell to the ground of course, yet they
were still zealous for any thing that looked harsh and severe.
Now, so far this is in force with us, as a direction to magistrates, to
use the sword of justice according to the good and wholesome laws of
the land, for the terror of evil-doers, and the vindication of the
oppressed. That judge neither feared God nor regarded man, who would
not avenge the poor widow of her adversary, Luke xviii. 2, 3. And it is
in force as a rule to lawgivers, to provide accordingly, and wisely to
apportion punishments to crimes, for the restraint of rapine and
violence, and the protection of innocency.
II. What the New-Testament precept is, as to the complainant himself,
his duty is, to forgive the injury as done to himself, and no further
to insist upon the punishment of it than is necessary to the public
good: and this precept is consonant to the meekness of Christ, and the
gentleness of his yoke.
Two things Christ teaches us here:
1. We must not be revengeful (v. 39); I say unto you, that ye resist
not evil;--the evil person that is injurious to you. The resisting of
any ill attempt upon us, is here as generally and expressly forbidden,
as the resisting of the higher powers is (Rom. xiii. 2); and yet this
does not repeal the law of self-preservation, and the care we are to
take of our families; we may avoid evil, and may resist it, so far as
is necessary to our own security; but we must not render evil for evil,
must not bear a grudge, nor avenge ourselves, nor study to be even with
those that have treated us unkindly, but we must go beyond them by
forgiving them, Prov. xx. 22; xxiv. 29; xxv. 21, 22; Rom. xii. 7. The
law of retaliation must be made consistent with the law of love: nor,
if any have injured us, is our recompence in our own hands, but in the
hands of God, to whose wrath we must give place; and sometimes in the
hands of his viceregents, where it is necessary for the preservation of
the public peace; but it will not justify us in hurting our brother to
say that he began, for it is the second blow that makes the quarrel;
and when we were injured, we had an opportunity not to justify our
injuring him, but to show ourselves the true disciples of Christ, by
forgiving him.
Three things our Saviour specifies, to show that Christians must
patiently yield to those who bear hard upon them, rather than contend;
and these include others.
(1.) A blow on the cheek, which is an injury to me in my body;
"Whosoever shall smite thee on thy right cheek," which is not only a
hurt, but an affront and indignity (2 Cor. xi. 20), if a man in anger
or scorn thus abuse thee, "turn to him the other cheek;" that is,
"instead of avenging that injury, prepare for another, and bear it
patiently: give not the rude man as good as he brings; do not challenge
him, nor enter an action against him; if it be necessary to the public
peace that he be bound to his good behaviour, leave that to the
magistrate; but for thine own part, it will ordinarily be the wisest
course to pass it by, and take no further notice of it: there are no
bones broken, no great harm done, forgive it and forget it; and if
proud fools think the worse of thee, and laugh at thee for it, all wise
men will value and honour thee for it, as a follower of the blessed
Jesus, who, though he was the Judge of Israel, did not smite those who
smote him on the cheek," Micah v. 1. Though this may perhaps, with some
base spirits, expose us to the like affront another time, and so it is,
in effect, to turn the other cheek, yet let not that disturb us, but
let us trust God and his providence to protect us in the way of our
duty. Perhaps, the forgiving of one injury may prevent another, when
the avenging of it would but draw on another; some will be overcome by
submission, who by resistance would but be the more exasperated, Prov.
xxv. 22. However, our recompence is in Christ's hands, who will reward
us with eternal glory for the shame we thus patiently endure; and
though it be not directly inflicted, it if be quietly borne for
conscience' sake, and in conformity to Christ's example, it shall be
put upon the score of suffering for Christ.
(2.) The loss of a coat, which is a wrong to me in my estate (v. 40);
If any man will sue thee at the law, and take away thy coat. It is a
hard case. Note, It is common for legal processes to be made use of for
the doing of greatest injuries. Though judges be just and circumspect,
yet it is possible for bad men who make no conscience of oaths and
forgeries, by course of law to force off the coat from a man's back.
Marvel not at the matter (Eccl. v. 8), but, in such a case, rather than
go to the law by way of revenge, rather than exhibit a cross bill, or
stand out to the utmost, in defence of that which is thy undoubted
right, let him even take thy cloak also. If the matter be small, which
we may lose without an considerable damage to our families, it is good
to submit to it for peace' sake. "It will not cost thee so much to buy
another cloak, as it will cost thee by course of law to recover that;
and therefore unless thou canst get it again by fair means, it is
better to let him take it."
(3.) The going a mile by constraint, which is a wrong to me in my
liberty (v. 41); "Whosoever shall compel thee to go a mile, to run an
errand for him, or to wait upon him, grudge not at it, but go with him
two miles rather than fall out with him:" say not, "I would do it, if I
were not compelled to it, but I hate to be forced;" rather say,
"Therefore I will do it, for otherwise there will be a quarrel;" and it
is better to serve him, than to serve thy own lusts of pride and
revenge. Some give this sense of it: The Jews taught that the disciples
of the wise, and the students of the law, were not to be pressed, as
others might, by the king's officers, to travel upon the public
service; but Christ will not have his disciples to insist upon this
privilege, but to comply rather than offend the government. The sum of
all is, that Christians must not be litigious; small injuries must be
submitted to, and no notice taken of them; and if the injury be such as
requires us to seek reparation, it must be for a good end, and without
thought of revenge: though we must not invite injuries, yet we must
meet them cheerfully in the way of duty, and make the best of them. If
any say, Flesh and blood cannot pass by such an affront, let them
remember, that flesh and blood shall not inherit the kingdom of God.
2. We must be charitable and beneficent (v. 42); must not only do no
hurt to our neighbours, but labour to do them all the good we can. (1.)
We must be ready to give; "Give to him that asketh thee. If thou has an
ability, look upon the request of the poor as giving thee an
opportunity for the duty of almsgiving." When a real object of charity
presents itself, we should give at the first word: Give a portion to
seven, and also to eight; yet the affairs of our charity must be guided
with discretion (Ps. cxii. 5), lest we give that to the idle and
unworthy, which should be given to those that are necessitous, and
deserve well. What God says to us, we should be ready to say to our
poor brethren, Ask, and it shall be given you. (2.) We must be ready to
lend. This is sometimes as great a piece of charity as giving; as it
not only relieves the present exigency, but obliges the borrower to
providence, industry, and honesty; and therefore, "From him that would
borrow of thee something to live on, or something to trade on, turn not
thou away: shun not those that thou knowest have such a request to make
of thee, nor contrive excuses to shake them off." Be easy of access to
him that would borrow: though he be bashful, and have not confidence to
make known his case and beg the favour, yet thou knowest both his need
and his desire, and therefore offer him the kindness. Exorabor antequam
rogor; honestis precibus occuram--I will be prevailed on before I am
entreated; I will anticipate the becoming petition. Seneca, De Vita
Beata. It becomes us to be thus forward in acts of kindness, for before
we call, God hears us, and prevents us with the blessings of his
goodness.
The Sermon on the Mount.
43 Ye have heard that it hath been said, Thou shalt love thy neighbour,
and hate thine enemy. 44 But I say unto you, Love your enemies, bless
them that curse you, do good to them that hate you, and pray for them
which despitefully use you, and persecute you; 45 That ye may be the
children of your Father which is in heaven: for he maketh his sun to
rise on the evil and on the good, and sendeth rain on the just and on
the unjust. 46 For if ye love them which love you, what reward have
ye? do not even the publicans the same? 47 And if ye salute your
brethren only, what do ye more than others? do not even the publicans
so? 48 Be ye therefore perfect, even as your Father which is in
heaven is perfect.
We have here, lastly, an exposition of that great fundamental law of
the second table, Thou shalt love thy neighbour, which was the
fulfilling of the law.
I. See here how this law was corrupted by the comments of the Jewish
teachers, v. 43. God said, Thou shalt love thy neighbour; and by
neighbour they understood those only of their own country, nation, and
religion; and those only that they were pleased to look upon as their
friends: yet this was not the worst; from this command, Thou shalt love
thy neighbour, they were willing to infer what God never designed; Thou
shalt hate thine enemy; and they looked upon whom they pleased as their
enemies, thus making void the great command of God by their traditions,
though there were express laws to the contrary, Exod. xxiii. 4, 5;
Deut. xxiii. 7. Thou shalt not abhor an Edomite, nor an Egyptian,
though these nations had been as much enemies to Israel as any
whatsoever. It was true, God appointed them to destroy the seven
devoted nations of Canaan, and not to make leagues with them; but there
was a particular reason for it--to make room for Israel, and that they
might not be snares to them; but it was very ill-natured from hence to
infer, that they must hate all their enemies; yet the moral philosophy
of the heathen then allowed this. It is Cicero's rule, Nemini nocere
nisi prius lacessitum injuria--To injure no one, unless previously
injured. De Offic. See how willing corrupt passions are to fetch
countenance from the word of God, and to take occasion by the
commandment to justify themselves.
II. See how it is cleared by the command of the Lord Jesus, who teaches
us another lesson: "But I say unto you, I, who come to be the great
Peace-Maker, the general Reconciler, who loved you when you were
strangers and enemies, I say, Love your enemies," v. 44. Though men are
ever so bad themselves, and carry it ever so basely towards us, yet
that does not discharge us from the great debt we owe them, of love to
our kind, love to our kin. We cannot but find ourselves very prone to
wish the hurt, or at least very coldly to desire the good, of those
that hate us, and have been abusive to us; but that which is at the
bottom hereof is a root of bitterness, which must be plucked up, and a
remnant of corrupt nature which grace must conquer. Note, it is the
great duty of Christians to love their enemies; we cannot have
complacency in one that is openly wicked and profane, nor put a
confidence in one that we know to be deceitful; nor are we to love all
alike; but we must pay respect to the human nature, and so far honour
all men: we must take notice, with pleasure, of that even in our
enemies which is amiable and commendable; ingenuousness, good temper,
learning, and moral virtue, kindness to others, profession of religion,
&c., and love that, though they are our enemies. We must have a
compassion for them, and a good will toward them. We are here told,
1. That we must speak well of them: Bless them that curse you. When we
speak to them, we must answer their revilings with courteous and
friendly words, and not render railing for railing; behind their backs
we must commend that in them which is commendable, and when we have
said all the good we can of them, not be forward to say any thing more.
See 1 Pet. iii. 9. They, in whose tongues is the law of kindness, can
give good words to those who give bad words to them.
2. That we must do well to them: "Do good to them that hate you, and
that will be a better proof of love than good words. Be ready to do
them all the real kindness that you can, and glad of an opportunity to
do it, in their bodies, estates, names, families; and especially to do
good to their souls." It was said of Archbishop Cranmer, that the way
to make him a friend was to do him an ill turn; so many did he serve
who had disobliged him.
3. We must pray for them: Pray for them that despitefully use you, and
persecute you. Note, (1.) It is no new thing for the most excellent
saints to be hated, and cursed, and persecuted, and despitefully used,
by wicked people; Christ himself was so treated. (2.) That when at any
time we meet with such usage, we have an opportunity of showing our
conformity both to the precept and to the example of Christ, by praying
for them who thus abuse us. If we cannot otherwise testify our love to
them, yet this way we may without ostentation, and it is such a way as
surely we durst not dissemble in. We must pray that God will forgive
them, that they may never fare the worse for any thing they have done
against us, and that he would make them to be at peace with us; and
this is one way of making them so. Plutarch, in his Laconic
Apophthegms, has this of Aristo; when one commended Cleomenes's saying,
who, being asked what a good king should do, replied, Tous men philous
euergetein, tous de echthrous kakos poiein--Good turns to his friends,
and evil to his enemies; he said, How much better is it tous men
philous euergetein, tous de echthrous philous poiein--to do good to our
friends, and make friends of our enemies. This is heaping coals of fire
on their heads.
Two reasons are here given to enforce this command (which sounds so
harsh) of loving our enemies. We must do it,
[1.] That we may be like God our Father; "that ye may be, may approve
yourselves to be, the children of your Father which is in heaven." Can
we write a better copy? It is a copy in which love to the worst of
enemies is reconciled to, and consistent with, infinite purity and
holiness. God maketh his sun to rise, and sendeth rain, on the just and
the unjust, v. 45. Note, First, Sunshine and rain are great blessings
to the world, and they come from God. It is his sun that shines, and
the rain is sent by him. They do not come of course, or by chance, but
from God. Secondly, Common mercies must be valued as instances and
proofs of the goodness of God, who in them shows himself a bountiful
Benefactor to the world of mankind, who would be very miserable without
these favours, and are utterly unworthy of the least of them. Thirdly,
These gifts of common providence are dispensed indifferently to good
and evil, just and unjust; so that we cannot know love and hatred by
what is before us, but by what is within us; not by the shining of the
sun on our heads, but by the rising of the Sun of Righteousness in our
hearts. Fourthly, The worst of men partake of the comforts of this life
in common with others, though they abuse them, and fight against God
with his own weapons; which is an amazing instance of God's patience
and bounty. It was but once that God forbade his sun to shine on the
Egyptians, when the Israelites had light in their dwellings; God could
make such a distinction every day. Fifthly, The gifts of God's bounty
to wicked men that are in rebellion against him, teach us to do good to
those that hate us; especially considering, that though there is in us
a carnal mind which is enmity to God, yet we share in his bounty.
Sixthly, Those only will be accepted as the children of God, who study
to resemble him, particularly in his goodness.
[2.] That we may herein do more than others, v. 46, 47. First,
Publicans love their friends. Nature inclines them to it; interest
directs them to it. To do good to them who do good to us, is a common
piece of humanity, which even those whom the Jews hated and despised
could give as good proofs as of the best of them. The publicans were
men of no good fame, yet they were grateful to such as had helped them
to their places, and courteous to those they had a dependence upon; and
shall we be no better than they? In doing this we serve ourselves and
consult our own advantage; and what reward can we expect for that,
unless a regard to God, and a sense of duty, carrying us further than
our natural inclination and worldly interest? Secondly, We must
therefore love our enemies, that we may exceed them. If we must go
beyond scribes and Pharisees, much more beyond publicans. Note,
Christianity is something more than humanity. It is a serious question,
and which we should frequently put to ourselves, "What do we more than
others? What excelling thing do we do? We know more than others; we
talk more of the things of God than others; we profess, and have
promised, more than others; God has done more for us, and therefore
justly expects more from us than from others; the glory of God is more
concerned in us than in others; but what do we more than others?
Wherein do we live above the rate of the children of this world? Are we
not carnal, and do we not walk as men, below the character of
Christians? In this especially we must do more than others, that while
every one will render good for good, we must render good for evil; and
this will speak a nobler principle, and is consonant to a higher rule,
than the most of men act by. Others salute their brethren, they embrace
those of their own party, and way, and opinion; but we must not so
confine our respect, but love our enemies, otherwise what reward have
we? We cannot expect the reward of Christians, if we rise no higher
than the virtue of publicans." Note, Those who promise themselves a
reward above others must study to do more than others.
Lastly, Our Saviour concludes this subject with this exhortation (v.
48), Be ye therefore perfect, as your Father which is in heaven is
perfect. Which may be understood, 1. In general, including all those
things wherein we must be followers of God as dear children. Note, It
is the duty of Christians to desire, and aim at, and press toward a
perfection in grace and holiness, Phil. iii. 12-14. And therein we must
study to conform ourselves to the example of our heavenly Father, 1
Pet. i. 15, 16. Or, 2. In this particular before mentioned, of doing
good to our enemies; see Luke vi. 36. It is God's perfection to forgive
injuries and to entertain strangers, and to do good to the evil and
unthankful, and it will be ours to be like him. We that owe so much,
that owe our all, to the divine bounty, ought to copy it out as well as
we can.
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M A T T H E W.
CHAP. VI.
Christ having, in the former chapter, armed his disciples against the
corrupt doctrines and opinions of the scribes and Pharisees, especially
in their expositions of the law (that was called their leaven, ch. xvi.
12), comes in this chapter to warn them against their corrupt
practices, against the two sins which, though in their doctrine they
did not justify, yet in their conversation they were notoriously guilty
of, and so as even to recommend them to their admirers: these were
hypocrisy and worldly-mindedness, sins which, of all others, the
professors of religion need most to guard against, as sins that most
easily beset those who have escaped the grosser pollutions that are in
the world through lust, and which are therefore highly dangerous. We
are here cautioned, I. Against hypocrisy; we must not be as the
hypocrites are, nor do as the hypocrites do. 1. In the giving of alms,
ver. 1-4. 2. In prayer, ver. 5-8. We are here taught what to pray for,
and how to pray (ver. 9-13); and to forgive in prayer, ver. 14, 15. 3.
In fasting, ver. 16-18. II. Against worldly-mindedness, 1. In our
choice, which is the destroying sin of hypocrites, ver. 19-24. 2. In
our cares, which is the disquieting sin of many good Christians, ver.
25-34.
The Sermon on the Mount.
1 Take heed that ye do not your alms before men, to be seen of them:
otherwise ye have no reward of your Father which is in heaven. 2
Therefore when thou doest thine alms, do not sound a trumpet before
thee, as the hypocrites do in the synagogues and in the streets, that
they may have glory of men. Verily I say unto you, They have their
reward. 3 But when thou doest alms, let not thy left hand know what
thy right hand doeth: 4 That thine alms may be in secret: and thy
Father which seeth in secret himself shall reward thee openly.
As we must do better than the scribes and Pharisees in avoiding
heart-sins, heart-adultery, and heart-murder, so likewise in
maintaining and keeping up heart-religion, doing what we do from an
inward, vital principle, that we may be approved of God, not that we
may be applauded of men; that is, we must watch against hypocrisy,
which was the leaven of the Pharisees, as well as against their
doctrine, Luke xii. 1. Almsgiving, prayer, and fasting, are three great
Christian duties--the three foundations of the law, say the Arabians:
by them we do homage and service to God with our three principal
interests; by prayer with our souls, by fasting with our bodies, by
alms-giving with our estates. Thus we must not only depart from evil,
but do good, and do it well, and so dwell for evermore.
Now in these verses we are cautioned against hypocrisy in giving alms.
Take heed of it. Our being bid to take heed of it intimates that it is
sin. 1. We are in great danger of; it is a subtle sin; vain-glory
insinuates itself into what we do ere we are aware. The disciples would
be tempted to it by the power they had to do many wondrous works, and
their living with some that admired them and others that despised them,
both which are temptations to covet to make a fair show in the flesh.
2. It is a sin we are in great danger by. Take heed of hypocrisy, for
if it reign in you, it will ruin you. It is the dead fly that spoils
the whole box of precious ointment.
Two things are here supposed,
I. The giving of alms is a great duty, and a duty which all the
disciples of Christ, according to their ability, must abound in. It is
prescribed by the law of nature and of Moses, and great stress is laid
upon it by the prophets. Divers ancient copies here for ten
eleemosynen--your alms, read ten dikaiosynen--your righteousness, for
alms are righteousness, Ps. cxii. 9; Prov. x. 2. The Jews called the
poor's box the box of righteousness. That which is given to the poor is
said to be their due, Prov. iii. 27. The duty is not the less necessary
and excellent for its being abused by hypocrites to serve their pride.
If superstitious papists have placed a merit in works of charity, that
will not be an excuse for covetous protestants that are barren in such
good works. It is true, our alms-deeds do not deserve heaven; but it is
as true that we cannot go to heaven without them. It is pure religion
(Jam. i. 27), and will be the test at the great day; Christ here takes
it for granted that his disciples give alms, nor will he own those that
do not.
II. That it is such a duty as has a great reward attending it, which is
lost if it be done in hypocrisy. It is sometimes rewarded in temporal
things with plenty (Prov. xi. 24, 25; xix. 17); security from want
(Prov. xxviii. 27; Ps. xxxvii. 21, 25); succour in distress (Ps. xli.
1, 2); honour and a good name, which follow those most that least covet
them, Ps. cxii. 9. However, it shall be recompensed in the resurrection
of the just (Luke xiv. 14), in eternal riches.
Quas dederis, solas semper habebis, opes.
The riches you impart form the only wealth you
will always retain.
Martial.
This being supposed, observe now,
1. What was the practice of the hypocrites about this duty. They did it
indeed, but not from any principle of obedience to God, or love to man,
but in pride and vain-glory; not in compassion to the poor, but purely
for ostentation, that they might be extolled as good men, and so might
gain an interest in the esteem of the people, with which they knew how
to serve their own turn, and to get a great deal more than they gave.
Pursuant to this intention, they chose to give their alms in the
synagogues, and in the streets, where there was the greatest concourse
of people to observe them, who applauded their liberality because they
shared in it, but were so ignorant as not to discern their abominable
pride. Probably they had collections for the poor in the synagogues,
and the common beggars haunted the streets and highways, and upon these
public occasions they chose to give their alms. Not that it is unlawful
to give alms when men see us; we may do it; but not that men may see
us; we should rather choose those objects of charity that are less
observed. The hypocrites, if they gave alms to their own houses,
sounded a trumpet, under pretence of calling the poor together to be
served, but really to proclaim their charity, and to have that taken
notice of and made the subject of discourse.
Now the doom that Christ passes upon this is very observable; Verily I
say unto you, they have their reward. At first view this seems a
promise--If they have their reward they have enough, but two words in
it make it a threatening.
(1.) It is a reward, but it is their reward; not the reward which God
promises to them that do good, but the reward which they promise
themselves, and a poor reward it is; they did it to be seen of men, and
they are seen of men; they chose their own delusions with which they
cheated themselves, and they shall have what they chose. Carnal
professors stipulate with God for preferment, honour, wealth, and they
shall have their bellies filled with those things (Ps. xvii. 14); but
let them expect no more; these are their consolation (Luke vi. 24),
their good things (Luke xvi. 25), and they shall be put off with these.
"Didst thou not agree with me for a penny? It is the bargain that thou
art likely to abide by."
(2.) It is a reward, but it is a present reward, they have it; and
there is none reserved for them in the future state. They now have all
that they are likely to have from God; they have their reward here, and
have none to hope for hereafter. Apechousi ton misthon. It signifies a
receipt in full. What rewards the godly have in this life are but in
part of payment; there is more behind, much more; but hypocrites have
their all in this world, so shall their doom be; themselves have
decided it. The world is but for provision to the saints, it is their
spending-money; but it is pay to hypocrites, it is their portion.
2. What is the precept of our Lord Jesus about it, v. 3, 4. He that was
himself such an example of humility, pressed it upon his disciples, as
absolutely necessary to the acceptance of their performances. "Let not
thy left hand know what thy right hand doeth when thou givest alms."
Perhaps this alludes to the placing of the Corban, the poor man's box,
or the chest into which they cast their free-will offerings, on the
right hand of the passage into the temple; so that they put their gifts
into it with the right-hand. Or the giving of alms with the right hand,
intimates readiness to it and resolution in it; do it dexterously, not
awkwardly nor with a sinister intention. The right hand may be used in
helping the poor, lifting them up, writing for them, dressing their
sores, and other ways besides giving to them; but, "whatever kindness
thy right hand doeth to the poor, let not thy left hand know it:
conceal it as much as possible; industriously keep it private. Do it
because it is a good work, not because it will give thee a good name."
In omnibus factis, re, non teste, moveamur--In all our actions, we
should be influenced by a regard to the object, not to the observer.
Cic. de Fin. It is intimated, (1.) That we must not let others know
what we do; no, not those that stand at our left hand, that are very
near us. Instead of acquainting them with it, keep it from them if
possible; however, appear so desirous to keep it from them, as that in
civility they may seem not to take notice of it, and keep it to
themselves, and let it go no further. (2.) That we must not observe it
too much ourselves: the left hand is a part of ourselves; we must not
within ourselves take notice too much of the good we do, must not
applaud and admire ourselves. Self-conceit and self-complacency, and an
adoring of our own shadow, are branches of pride, as dangerous as
vain-glory and ostentation before men. We find those had their good
works remembered to their honour, who had themselves forgotten them:
When saw we thee an hungered, or athirst?
3. What is the promise to those who are thus sincere and humble in
their alms-giving. Let thine alms be in secret, and then thy Father who
seeth in secret will observe them. Note, When we take least notice of
our good deeds ourselves, God takes most notice of them. As God hears
the wrongs done to us when we do not hear them (Ps. xxxviii. 14, 15),
so he sees the good done by us, when we do not see it. As it is a
terror to hypocrites, so it is a comfort to sincere Christians, that
God sees in secret. But this is not all; not only the observation and
praise, but the recompence is of God, himself shall reward thee openly.
Note, They who in their alms-giving study to approve themselves to God,
only turn themselves over to him as their Paymaster. The hypocrite
catches at the shadow, but the upright man makes sure of the substance.
Observe how emphatically it is expressed; himself shall reward, he will
himself be the Rewarder, Heb. xi. 6. Let him alone to make it up in
kind or kindness; nay, he will himself be the Reward (Gen. xv. 1),
thine exceeding great reward. He will reward thee as thy Father, not as
a master who gives his servant just what he earns and no more, but as a
father who gives abundantly more, and without stint, to his son that
serves him. Nay, he shall reward thee openly, if not in the present
day, yet in the great day; then shall every man have praise of God,
open praise, thou shall be confessed before men. If the work be not
open, the reward shall, and that is better.
The Sermon on the Mount.
5 And when thou prayest, thou shalt not be as the hypocrites are: for
they love to pray standing in the synagogues and in the corners of the
streets, that they may be seen of men. Verily I say unto you, They have
their reward. 6 But thou, when thou prayest, enter into thy closet,
and when thou hast shut thy door, pray to thy Father which is in
secret; and thy Father which seeth in secret shall reward thee openly.
7 But when ye pray, use not vain repetitions, as the heathen do: for
they think that they shall be heard for their much speaking. 8 Be not
ye therefore like unto them: for your Father knoweth what things ye
have need of, before ye ask him.
In prayer we have more immediately to do with God than in giving alms,
and therefore are yet more concerned to be sincere, which is what we
are here directed to. When thou prayest (v. 5). It is taken for granted
that all the disciples of Christ pray. As soon as ever Paul was
converted, behold he prayeth. You may as soon find a living man that
does not breathe, as a living Christian that does not pray. For this
shall every one that is godly pray. If prayerless, then graceless.
"Now, when thou prayest, thou shalt not be as the hypocrites are, nor
do as they do," v. 2. Note, Those who would not do as the hypocrites do
in their ways and actions must not be as the hypocrites are in their
frame and temper. He names nobody, but it appears by ch. xxiii. 13,
that by the hypocrites here he means especially the scribes and
Pharisees.
Now there were two great faults they were guilty of in prayer, against
each of which we are here cautioned--vain-glory (v. 5, 6); and vain
repetitions, v. 7, 8.
I. We must not be proud and vain-glorious in prayer, nor aim at the
praise of men. And here observe,
1. What was the way and practice of the hypocrites. In all their
exercises of devotion, it was plain, the chief thing they aimed at was
to be commended by their neighbours, and thereby to make an interest
for themselves. When they seemed to soar upwards in prayer (and if it
be right, it is the soul's ascent toward God), yet even then their eye
was downwards upon this as their prey. Observe,
(1.) What the places were which they chose for their devotions; they
prayed in the synagogues, which were indeed proper places for public
prayer, but not for personal. They pretended hereby to do honour to the
place of their assemblies, but intended to do honour to themselves.
They prayed in the corners of the streets, the broad streets (so the
word signifies), which were most frequented. They withdrew thither, as
if they were under a pious impulse which would not admit delay, but
really it was to cause themselves to be taken notice of. There, where
two streets met, they were not only within view of both, but every
passenger turning close upon them would observe them, and hear what
they said.
(2.) The posture they used in prayer; they prayed standing; this is a
lawful and proper posture for prayer (Mark xi. 25, When ye stand
praying), but kneeling being the more humble and reverent gesture, Luke
xxii. 41; Acts vii. 60; Eph. iii. 14, their standing seemed to savour
of pride and confidence in themselves (Luke xviii. 11), The Pharisee
stood and prayed.
(3.) Their pride in choosing these public places, which is expressed in
two things: [1.] They love to pray there. They did not love prayer for
its own sake, but they loved it when it gave them an opportunity of
making themselves noticed. Circumstances may be such, that our good
deeds must needs be done openly, so as to fall under the observation of
others, and be commended by them; but the sin and danger is when we
love it, and are pleased with it, because it feeds the proud humour.
[2.] It is that they may be seen of men; not that God might accept
them, but that men might admire and applaud them; and that they might
easily get the estates of widows and orphans into their hands (who
would not trust such devout, praying men?) and that, when they had
them, they might devour them without being suspected (ch. xxiii. 14);
and effectually carry on their public designs to enslave the people.
(4.) The product of all this, they have their reward; they have all the
recompence they must ever expect from God for their service, and a poor
recompence it is. What will it avail us to have the good word of our
fellow-servants, if our Master do not say, Well done? But if in so
great a transaction as is between us and God, when we are at prayer, we
can take in so poor a consideration as the praise of men is, it is just
that that should be all our reward. They did it to be seen of men, and
they are so; and much good may it do them. Note, Those that would
approve themselves to God by their integrity in their religion, must
have no regard to the praise of men; it is not to men that we pray, nor
from them that we expect an answer; they are not to be our judges, they
are dust and ashes like ourselves, and therefore we must not have our
eye to them: what passes between God and our own souls must be out of
sight. In our synagogue-worship, we must avoid every thing that tends
to make our personal devotion remarkable, as they that caused their
voice to be heard on high, Isa. lviii. 4. Public places are not proper
for private solemn prayer.
2. What is the will of Jesus Christ in opposition to this. Humility and
sincerity are the two great lessons that Christ teaches us; Thou, when
thou prayest, do so and so (v. 6); thou in particular by thyself, and
for thyself. Personal prayer is here supposed to be the duty and
practice of all Christ's disciples.
Observe, (1.) The directions here given about it.
[1.] Instead of praying in the synagogues and in the corners of the
streets, enter into thy closet, into some place of privacy and
retirement. Isaac went into the field (Gen. xxiv. 63), Christ to a
mountain, Peter to a housetop. No place amiss in point of ceremony, if
it do but answer the end. Note, Secret prayer is to be performed in
retirement, that we may be unobserved, and so may avoid ostentation;
undisturbed, and so may avoid distraction; unheard, and so may use
greater freedom; yet if the circumstances be such that we cannot
possibly avoid being taken notice of, we must not therefore neglect the
duty, lest the omission be a greater scandal than the observation of
it.
[2.] Instead of doing it to be seen of men, pray to thy Father who is
in secret; to me, even to me, Zech. vii. 5, 6. The Pharisees prayed
rather to men than to God; whatever was the form of their prayer, the
scope of it was to beg the applause of men, and court their favours.
"Well, do thou pray to God, and let that be enough for thee. Pray to
him as a Father, as thy Father, ready to hear and answer, graciously
inclined to pity, help, and succour thee. Pray to thy Father who is in
secret." Note, In secret prayer we must have an eye to God, as present
in all places; he is there in thy closet when no one else is there;
there especially nigh to thee in what thou callest upon him for. By
secret prayer we give God the glory of his universal presence (Acts
xvii. 24), and may take to ourselves the comfort of it.
(2.) The encouragements here given us to it.
[1.] Thy Father seeth in secret; his eye is upon thee to accept thee,
when the eye of no man is upon thee to applaud thee; under the
fig-tree, I saw thee, said Christ to Nathaniel, John i. 48. He saw Paul
at prayer in such a street, at such a house, Acts ix. 11. There is not
a secret, sudden breathing after God, but he observes it.
[2.] He will reward thee openly; they have their reward that do it
openly, and thou shalt not lose thine for thy doing it in secret. It is
called a reward, but it is of grace, not of debt; what merit can there
be in begging? The reward will be open; they shall not only have it,
but have it honourably: the open reward is that which hypocrites are
fond of, but they have not patience to stay for it; it is that which
the sincere are dead to, and they shall have it over and above.
Sometimes secret prayers are rewarded openly in this world by signal
answers to them, which manifests God's praying people in the
consciences of their adversaries; however, at the great day there will
be an open reward, when all praying people shall appear in glory with
the great Intercessor. The Pharisees ha their reward before all the
town, and it was a mere flash and shadow; true Christians shall have
theirs before all the world, angels and men, and it shall be a weight
of glory.
II. We must not use vain repetitions in prayer, v. 7, 8. Though the
life of prayer lies in lifting up the soul and pouring out the heart,
yet there is some interest which words have in prayer, especially in
joint prayer; for in that, words are necessary, and it should seem that
our Saviour speaks here especially of that; for before he said, when
thou prayest, he here, when ye pray; and the Lord's prayer which
follows is a joint prayer, and in that, he that is the mouth of others
is most tempted to an ostentation of language and expression, against
which we are here warned; use not vain repetitions, either alone or
with others: the Pharisees affected this, they made long prayers (ch.
xxiii. 14), all their care was to make them long. Now observe,
1. What the fault is that is here reproved and condemned; it is making
a mere lip-labour of the duty of prayer, the service of the tongue,
when it is not the service of the soul. This is expressed here by two
words, Battologia, Polylogia. (1.) Vain repetitions--tautology,
battology, idle babbling over the same words again and again to no
purpose, like Battus, Sub illis montibus erant, erant sub montibus
illis; like that imitation of the wordiness of a fool, Eccl. x. 14, A
man cannot tell what shall be; and what shall be after him who can
tell? which is indecent and nauseous in any discourse, much more in
speaking to God. It is not all repetition in prayer that is here
condemned, but vain repetitions. Christ himself prayed, saying the same
words (ch. xxvi. 44), out of more than ordinary fervour and zeal, Luke
xxii. 44. So Daniel, ch. ix. 18, 19. And there is a very elegant
repetition of the same words, Ps. cxxxvi.. It may be of use both to
express our own affections, and to excite the affections of others. But
the superstitious rehearsing of a tale of words, without regard to the
sense of them, as the papists saying by their beads so many Ave-Marys
and Paternosters; or the barren and dry going over of the same things
again and again, merely to drill out the prayer to such a length, and
to make a show of affection when really there is none; these are the
vain repetitions here condemned. When we would fain say much, but
cannot say much to the purpose; this is displeasing to God and all wise
men. (2.) Much speaking, an affectation of prolixity in prayer, either
out of pride or superstition, or an opinion that God needs either to be
informed or argued with by us, or out of mere folly and impertinence,
because men love to hear themselves talk. Not that all long prayers are
forbidden; Christ prayed all night, Luke vi. 12. Solomon's was a long
prayer. There is sometimes need of long prayers when our errands and
our affections are extraordinary; but merely to prolong the prayer, as
if it would make it more pleasing or more prevailing with God, is that
which is here condemned; it is not much praying that is condemned; no,
we are bid to pray always, but much speaking; the danger of this error
is when we only say our prayers, and not when we pray them. This
caution is explained by that of Solomon (Eccl. v. 2), Let thy words be
few, considerate and well weighed; take with you words (Hos. xiv. 2),
choose out words (Job ix. 14), and do not say every thing that comes
uppermost.
2. What reasons are given against this.
(1.) This is the way of the heathen, as the heathen do; and it ill
becomes Christians to worship their God as the Gentiles worship theirs.
The heathen were taught by the light of nature to worship God; but
becoming vain in their imaginations concerning the object of their
worship, no wonder they became so concerning the manner of it, and
particularly in this instance; thinking God altogether such a one as
themselves, they thought he needed many words to make him understand
what was said to him, or to bring him to comply with their requests; as
if he were weak and ignorant, and hard to be entreated. Thus Baal's
priests were hard at it from morning till almost night with their vain
repetitions; O Baal, hear us; O Baal, hear us; and vain petitions they
were; but Elijah, in a grave, composed frame, with a very concise
prayer, prevailed for fire from heaven first, and then water, 1 Kings
xviii. 26, 36. Lip-labour in prayer, though ever so well laboured, if
that be all, is but lost labour.
(2.) "It need not be your way, for your Father in heaven knoweth what
things ye have need of before ye ask him, and therefore there is no
occasion for such abundance of words. It does not follow that therefore
ye need not pray; for God requires you by prayer to own your need of
him and dependence on him, and to please his promises; but therefore
you are to open your case, and pour out your hearts before him, and
then leave it with him." Consider, [1.] The God we pray to is our
Father by creation, by covenant; and therefore our addresses to him
should be easy, natural, and unaffected; children do not use to make
long speeches to their parents when they want any thing; it is enough
to say, my head, my head. Let us come to him with the disposition of
children, with love, reverence, and dependence; and then they need not
say many words, that are taught by the Spirit of adoption to say that
one aright, Abba, Father. [2.] He is a Father that knows our case and
knows our wants better than we do ourselves. He knows what things we
have need of; his eyes run to and fro through the earth, to observe the
necessities of his people (2 Chron. xvi. 9), and he often gives before
we call (Isa. lxv. 24), and more than we ask for (Eph. iii. 20), and if
he do not give his people what they ask, it is because he knows they do
not need it, and that it is not for their good; and of that he is
fitter to judge for us than we for ourselves. We need not be long, nor
use many words in representing our case; God knows it better than we
can tell him, only he will know it from us (what will ye that I should
do unto you?); and when we have told him what it is, we must refer
ourselves to him, Lord, all my desire is before thee, Ps. xxxviii. 9.
So far is God from being wrought upon by the length or language of our
prayers, that the most powerful intercessions are those which are made
with groanings that cannot be uttered, Rom. viii. 26. We are not to
prescribe, but subscribe to God.
The Sermon on the Mount.
9 After this manner therefore pray ye: Our Father which art in heaven,
Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth,
as it is in heaven. 11 Give us this day our daily bread. 12 And
forgive us our debts, as we forgive our debtors. 13 And lead us not
into temptation, but deliver us from evil: For thine is the kingdom,
and the power, and the glory, for ever. Amen. 14 For if ye forgive
men their trespasses, your heavenly Father will also forgive you: 15
But if ye forgive not men their trespasses, neither will your Father
forgive your trespasses.
When Christ had condemned what was amiss, he directs to do better; for
his are reproofs of instruction. Because we know not what to pray for
as we ought, he here helps our infirmities, by putting words into our
mouths; after this manner therefore pray ye, v. 9. So many were the
corruptions that had crept into this duty of prayer among the Jews,
that Christ saw it needful to give a new directory for prayer, to show
his disciples what must ordinarily be the matter and method of their
prayer, which he gives in words that may very well be used as a form;
as the summary or contents of the several particulars of our prayers.
Not that we are tied up to the use of this form only, or of this
always, as if this were necessary to the consecrating of our other
prayers; we are here bid to pray after this manner, with these words,
or to this effect. That in Luke differs from this; we do not find it
used by the apostles; we are not here taught to pray in the name of
Christ, as we are afterward; we are here taught to pray that the
kingdom might come which did come when the Spirit was poured out: yet,
without doubt, it is very good to use it as a form, and it is a pledge
of the communion of saints, it having been used by the church in all
ages, at least (says Dr. Whitby) from the third century. It is our
Lord's prayer, it is of his composing, of his appointing; it is very
compendious, yet very comprehensive, in compassion to our infirmities
in praying. The matter is choice and necessary, the method instructive,
and the expression very concise. It has much in a little, and it is
requisite that we acquaint ourselves with the sense and meaning of it,
for it is used acceptably no further than it is used with understanding
and without vain repetition.
The Lord's prayer (as indeed every prayer) is a letter sent from earth
to heaven. Here is the inscription of the letter, the person to whom it
is directed, our Father; the where, in heaven; the contents of it in
several errands of request; the close, for thine is the kingdom; the
seal, Amen; and if you will, the date too, this day.
Plainly thus: there are three parts of the prayer.
I. The preface, Our Father who art in heaven. Before we come to our
business, there must be a solemn address to him with whom our business
lies; Our Father. Intimating, that we must pray, not only alone and for
ourselves, but with and for others; for we are members one of another,
and are called into fellowship with each other. We are here taught to
whom to pray, to God only, and not to saints and angels, for they are
ignorant of us, are not to have the high honours we give in prayer, nor
can give favours we expect. We are taught how to address ourselves to
God, and what title to give him, that which speaks him rather
beneficent than magnificent, for we are to come boldly to the throne of
grace.
1. We must address ourselves to him as our Father, and must call him
so. He is a common Father to all mankind by creation, Mal. ii. 10; Acts
xvii. 28. He is in a special manner a Father to the saints, by adoption
and regeneration (Eph. i. 5; Gal. iv. 6); and an unspeakable privilege
it is. Thus we must eye him in prayer, keep up good thoughts of him,
such as are encouraging and not affrighting; nothing more pleasing to
God, nor pleasant to ourselves, than to call God Father. Christ in
prayer mostly called God Father. If he be our Father, he will pity us
under our weaknesses and infirmities (Ps. ciii. 13), will spare us
(Mal. iii. 17), will make the best of our performances, though very
defective, will deny us nothing that is good for us, Luke xi. 11-13. We
have access with boldness to him, as to a father, and have an advocate
with the Father, and the Spirit of adoption. When we come repenting of
our sins, we must eye God as a Father, as the prodigal did (Luke xv.
18; Jer. iii. 19); when we come begging for grace, and peace, and the
inheritance and blessing of sons, it is an encouragement that we come
to God, not as an unreconciled, avenging Judge, but as a loving,
gracious, reconciled Father in Christ, Jer. iii. 4.
2. As our Father in heaven: so in heaven as to be every where else, for
the heaven cannot contain him; yet so in heaven as there to manifest
his glory, for it is his throne (Ps. ciii. 19), and it is to believers
a throne of grace: thitherward we must direct our prayers, for Christ
the Mediator is now in heaven, Heb. viii. 1. Heaven is out of sight,
and a world of spirits, therefore our converse with God in prayer must
be spiritual; it is on high, therefore in prayer we must be raised
above the world, and lift up our hearts, Ps. v. 1. Heaven is a place of
perfect purity, and we must therefore lift up pure hands, must study to
sanctify his name, who is the Holy One, and dwells in that holy place,
Lev. x. 3. From heaven God beholds the children of men, Ps. xxxiii. 13,
14. And we must in prayer see his eye upon us: thence he has a full and
clear view of all our wants and burdens and desires, and all our
infirmities. It is the firmament of his power likewise, as well as of
his prospect, Ps. cl. 1. He is not only, as a Father, able to help us,
able to do great things for us, more than we can ask or think; he has
wherewith to supply our needs, for every good gift is from above. He is
a Father, and therefore we may come to him with boldness, but a Father
in heaven, and therefore we must come with reverence, Eccl. v. 2. Thus
all our prayers should correspond with that which is our great aim as
Christians, and that is, to be with God in heaven. God and heaven, the
end of our whole conversation, must be particularly eyed in every
prayer; there is the centre to which we are all tending. By prayer, we
send before us thither, where we profess to be going.
II. The petitions, and those are six; the three first relating more
immediately to God and his honour, the three last to our own concerns,
both temporal and spiritual; as in the ten commandments, the four first
teach us our duty toward God, and the last six our duty toward our
neighbour. The method of this prayer teaches us to seek first the
kingdom of God and his righteousness, and then to hope that other
things shall be added.
1. Hallowed be thy name. It is the same word that in other places is
translated sanctified. But here the old word hallowed is retained, only
because people were used to it in the Lord's prayer. In these words,
(1.) We give glory to God; it may be taken not as a petition, but as an
adoration; as that, the Lord be magnified, or glorified, for God's
holiness is the greatness and glory of all his perfections. We must
begin our prayers with praising God, and it is very fit he should be
first served, and that we should give glory to God, before we expect to
receive mercy and grace from him. Let him have praise of his
perfections, and then let us have the benefit of them. (2.) We fix our
end, and it is the right end to be aimed at, and ought to be our chief
and ultimate end in all our petitions, that God may be glorified; all
our other requests must be in subordination to this, and in pursuance
of it. "Father, glorify thyself in giving me my daily bread and
pardoning my sins," &c. Since all is of him and through him, all must
be to him and for him. In prayer our thoughts and affections should be
carried out most to the glory of God. The Pharisees made their own name
the chief end of their prayers (v. 5, to be seen of men), in opposition
to which we are directed to make the name of God our chief end; let all
our petitions centre in this and be regulated by it. "Do so and so for
me, for the glory of thy name, and as far as is for the glory of it."
(3.) We desire and pray that the name of God, that is, God himself, in
all that whereby he has made himself known, may be sanctified and
glorified both by us and others, and especially by himself. "Father,
let thy name be glorified as a Father, and a Father in heaven; glorify
thy goodness and thy highness, thy majesty and mercy. Let thy name be
sanctified, for it is a holy name; no matter what becomes of our
polluted names, but, Lord, what wilt thou do to thy great name?" When
we pray that God's name may be glorified, [1.] We make a virtue of
necessity; for God will sanctify his own name, whether we desire it or
not; I will be exalted among the heathen, Ps. lxvi. 10. [2.] We ask for
that which we are sure shall be granted; for when our Saviour prayed,
Father glorify thy name, it was immediately answered, I have glorified
it, and will glorify it again.
2. Thy kingdom come. This petition has plainly a reference to the
doctrine which Christ preached at this time, which John Baptist had
preached before, and which he afterwards sent his apostles out to
preach--the kingdom of heaven is at hand. The kingdom of your Father
who is in heaven, the kingdom of the Messiah, this is at hand, pray
that it may come. Note, We should turn the word we hear into prayer,
our hearts should echo to it; does Christ promise, surely I come
quickly? our hearts should answer, Even so, come. Ministers should pray
over the word: when they preach, the kingdom of God is at hand, they
should pray, Father, thy kingdom come. What God has promised we must
pray for; for promises are given, not to supersede, but to quicken and
encourage prayer; and when the accomplishment of a promise is near and
at the door, when the kingdom of heaven is at hand, we should then pray
for it the more earnestly; thy kingdom come; as Daniel set his face to
pray for the deliverance of Israel, when he understood that the time of
it was at hand, Dan. ix. 2. See Luke xix. 11. It was the Jews' daily
prayer to God, Let him make his kingdom reign, let his redemption
flourish, and let his Messiah come and deliver his people. Dr. Whitby,
ex Vitringa. "Let thy kingdom come, let the gospel be preached to all
and embraced by all; let all be brought to subscribe to the record God
has given in his word concerning his Son, and to embrace him as their
Saviour and Sovereign. Let the bounds of the gospel-church be enlarged,
the kingdom of the world be made Christ's kingdom, and all men become
subjects to it, and live as becomes their character."
3. Thy will be done in earth as it is in heaven. We pray that God's
kingdom being come, we and others may be brought into obedience to all
the laws and ordinances of it. By this let it appear that Christ's
kingdom is come, let God's will be done; and by this let is appear that
it is come as a kingdom of heaven, let it introduce a heaven upon
earth. We make Christ but a titular Prince, if we call him King, and do
not do his will: having prayed that he may rule us, we pray that we may
in every thing be ruled by him. Observe, (1.) The thing prayed for, thy
will be done; "Lord, do what thou pleasest with me and mine; 1 Sam.
iii. 18. I refer myself to thee, and am well satisfied that all thy
counsel concerning me should be performed." In this sense Christ
prayed, not my will, but thine be done. "Enable me to do what is
pleasing to thee; give me that grace that is necessary to the right
knowledge of thy will, and an acceptable obedience to it. Let thy will
be done conscientiously by me and others, not our own will, the will of
the flesh, or the mind, not the will of men (1 Pet. iv. 2), much less
Satan's will (John viii. 44), that we may neither displease God in any
thing we do (ut nihil nostrum displiceat Deo), nor be displeased at any
thing God does" (ut nihil Dei displiceat nobis). (2.) The pattern of
it, that it might be done on earth, in this place of our trial and
probation (where our work must be done, or it never will be done), as
it is done in heaven, that place of rest and joy. We pray that earth
may be made more like heaven by the observance of God's will (this
earth, which, through the prevalency of Satan's will, has become so
near akin to hell), and that saints may be made more like the holy
angels in their devotion and obedience. We are on earth, blessed be
God, not yet under the earth; we pray for the living only, not for the
dead that have gone down into silence.
4. Give us this day our daily bread. Because our natural being is
necessary to our spiritual well-being in this world, therefore, after
the things of God's glory, kingdom, and will, we pray for the necessary
supports and comforts of this present life, which are the gifts of God,
and must be asked of him, Ton arton epiousion--Bread for the day
approaching, for all the remainder of our lives. Bread for the time to
come, or bread for our being and subsistence, that which is agreeable
to our condition in the world (Prov. xxx. 8), food convenient for us
and our families, according to our rank and station.
Every word here has a lesson in it: (1.) We ask for bread; that teaches
us sobriety and temperance; we ask for bread, not dainties, not
superfluities; that which is wholesome, though it be not nice. (2.) We
ask for our bread; that teaches us honesty and industry: we do not ask
for the bread out of other people's mouths, not the bread of deceit
(Prov. xx. 17), not the bread of idleness (Prov. xxxi. 27), but the
bread honestly gotten. (3.) We ask for our daily bread; which teaches
us not to take thought for the morrow (v. 34), but constantly to depend
upon divine Providence, as those that live from hand to mouth. (4.) We
beg of God to give it us, not sell it us, nor lend it us, but give it.
The greatest of men must be beholden to the mercy of God for their
daily bread, (5.) We pray, "Give it to us; not to me only, but to
others in common with me." This teaches us charity, and a compassionate
concern for the poor and needy. It intimates also, that we ought to
pray with our families; we and our households eat together, and
therefore ought to pray together. (6.) We pray that God would give us
this day; which teaches us to renew the desire of our souls toward God,
as the wants of our bodies are renewed; as duly as the day comes, we
must pray to our heavenly Father, and reckon we could as well go a day
without meat, as without prayer.
5. And forgive us our debts, as we forgive our debtors, This is
connected with the former; and forgive, intimating, that unless our
sins be pardoned, we can have no comfort in life, or the supports of
it. Our daily bread does but feed us as lambs for the slaughter, if our
sins be not pardoned. It intimates, likewise, that we must pray for
daily pardon, as duly as we pray for daily bread. He that is washed,
needeth to wash his feet. Here we have,
(1.) A petition; Father in heaven forgive us our debts, our debts to
thee. Note, [1.] Our sins are our debts; there is a debt of duty,
which, as creatures, we owe to our Creator; we do not pray to be
discharged from that, but upon the non-payment of that there arises a
debt of punishment; in default of obedience to the will of God, we
become obnoxious to the wrath of God; and for not observing the precept
of the law, we stand obliged to the penalty. A debtor is liable to
process, so are we; a malefactor is a debtor to the law, so are we.
[2.] Our hearts' desire and prayer to our heavenly Father every day
should be, that he would forgive us our debts; that the obligation to
punishment may be cancelled and vacated, that we may not come into
condemnation; that we may be discharged, and have the comfort of it. In
suing out the pardon of our sins, the great plea we have to rely upon
is the satisfaction that was made to the justice of God for the sin of
man, by the dying of the Lord Jesus our Surety, or rather Bail to the
action, that undertook our discharge.
(2.) An argument to enforce this petition; as we forgive our debtors.
This is not a plea of merit, but a plea of grace. Note, Those that come
to God for the forgiveness of their sins against him, must make
conscience of forgiving those who have offended them, else they curse
themselves when they say the Lord's prayer. Our duty is to forgive our
debtors; as to debts of money, we must not be rigorous and severe in
exacting them from those that cannot pay them without ruining
themselves and their families; but this means debt of injury; our
debtors are those that trespass against us, that smite us (ch. v. 39,
40), and in strictness of law, might be prosecuted for it; we must
forbear, and forgive, and forget the affronts put upon us, and the
wrongs done us; and this is a moral qualification for pardon and peace;
it encourages to hope, that God will forgive us; for if there be in us
this gracious disposition, it is wrought of God, and therefore is a
perfection eminently and transcendently in himself; it will be an
evidence to us that he has forgiven us, having wrought in us the
condition of forgiveness.
6. And lead us not into temptation, but deliver us from evil. This
petition is expressed,
(1.) Negatively: Lead us not into temptation. Having prayed that the
guilt of sin may be removed, we pray, as it is fit, that we may never
return again to folly, that we may not be tempted to it. It is not as
if God tempted any to sin; but, "Lord, do not let Satan loose upon us;
chain up that roaring lion, for he is subtle and spiteful; Lord, do not
leave us to ourselves (Ps. xix. 13), for we are very weak; Lord, do not
lay stumbling-blocks and snares before us, nor put us into
circumstances that may be an occasion of falling." Temptations are to
be prayed against, both because of the discomfort and trouble of them,
and because of the danger we are in of being overcome by them, and the
guilt and grief that then follow.
(2.) Positively: But deliver us from evil; apo tou ponerou--from the
evil one, the devil, the tempter; "keep us, that either we may not be
assaulted by him, or we may not be overcome by those assaults:" Or from
the evil thing, sin, the worst of evils; an evil, an only evil; that
evil thing which God hates, and which Satan tempts men to and destroys
them by. "Lord, deliver us from the evil of the world, the corruption
that is in the world through lust; from the evil of every condition in
the world; from the evil of death; from the sting of death, which is
sin: deliver us from ourselves, from our own evil hearts: deliver us
from evil men, that they may not be a snare to us, nor we a prey to
them."
III. The conclusion: For thine is the kingdom, and the power and the
glory, for ever. Amen. Some refer this to David's doxology, 1 Chron.
xxix. 11. Thine, O Lord, is the greatness. It is,
1. A form of plea to enforce the foregoing petitions. It is our duty to
plead with God in prayer, to fill our mouth with arguments (Job xxiii.
4) not to move God, but to affect ourselves; to encourage the faith, to
excite our fervency, and to evidence both. Now the best pleas in prayer
are those that are taken from God himself, and from that which he has
made known of himself. We must wrestle with God in his own strength,
both as to the nature of our pleas and the urging of them. The plea
here has special reference to the first three petitions; "Father in
heaven, thy kingdom come, for thine is the kingdom; thy will be done,
for thine is the power; hallowed be thy name, for thine is the glory."
And as to our own particular errands, these are encouraging: "Thine is
the kingdom; thou hast the government of the world, and the protection
of the saints, thy willing subjects in it;" God gives and saves like a
king. "Thine is the power, to maintain and support that kingdom, and to
make good all thine engagements to thy people." Thine is the glory, as
the end of all that which is given to, and done for, the saints, in
answer to their prayers; for their praise waiteth for him. This is
matter of comfort and holy confidence in prayer.
2. It is a form of praise and thanksgiving. The best pleading with God
is praising of him; it is the way to obtain further mercy, as it
qualifies us to receive it. In all our addresses to God, it is fit that
praise should have a considerable share, for praise becometh the
saints; they are to be our God for a name and for a praise. It is just
and equal; we praise God, and give him glory, not because he needs
it--he is praised by a world of angels, but because he deserves it; and
it is our duty to give him glory, in compliance with his design in
revealing himself to us. Praise is the work and happiness of heaven;
and all that would go to heaven hereafter, must begin their heaven now.
Observe, how full this doxology is, The kingdom, and the power, and the
glory, it is all thine. Note, It becomes us to be copious in praising
God. A true saint never thinks he can speak honourably enough of God:
here there should be a gracious fluency, and this for ever. Ascribing
glory to God for ever, intimates an acknowledgement, that it is
eternally due, and an earnest desire to be eternally doing it, with
angels and saints above, Ps. lxxi. 14.
Lastly, To all this we are taught to affix our Amen, so be it. God's
Amen is a grant; his fiat is, it shall be so; our Amen is only a
summary desire; our fiat is, let it be so: it is in the token of our
desire and assurance to be heard, that we say Amen. Amen refers to
every petition going before, and thus, in compassion to our
infirmities, we are taught to knit up the whole in one word, and so to
gather up, in the general, what we have lost and let slip in the
particulars. It is good to conclude religious duties with some warmth
and vigour, that we may go from them with a sweet savour upon our
spirits. It was of old the practice of good people to say, Amen,
audibly at the end of every prayer, and it is a commendable practice,
provided it be done with understanding, as the apostle directs (1 Cor.
xiv. 16), and uprightly, with life and liveliness, and inward
expressions, answerable to that outward expression of desire and
confidence.
Most of the petitions in the Lord's prayer had been commonly used by
the Jews in their devotions, or words to the same effect: but that
clause in the fifth petition, As we forgive our debtors, was perfectly
new, and therefore our Saviour here shows for what reason he added it,
not with any personal reflection upon the peevishness, litigiousness,
and ill nature of the men of that generation, though there was cause
enough for it, but only from the necessity and importance of the thing
itself. God, in forgiving us, has a peculiar respect to our forgiving
those that have injured us; and therefore, when we pray for pardon, we
must mention our making conscience of that duty, not only to remind
ourselves of it, but to bind ourselves to it. See that parable, ch.
xviii. 23-35. Selfish nature is loth to comply with this, and therefore
it is here inculcated, v. 14, 15.
1. In a promise. If ye forgive, your heavenly Father will also forgive.
Not as if this were the only condition required; there must be
repentance and faith, and new obedience; but as where other graces are
in truth, there will be this, so this will be a good evidence of the
sincerity of our other graces. He that relents toward his brother,
thereby shows that he repents toward his God. Those which in the prayer
are called debts, are here called trespasses, debts of injury, wrongs
done to us in our bodies, goods, or reputation: trespasses is an
extenuating term for offences, paraptomata--stumbles, slips, falls.
Note, It is a good evidence, and a good help of our forgiving others,
to call the injuries done us by a mollifying, excusing name. Call them
not treasons, but trespasses; not wilful injuries, but casual
inadvertencies; peradventure it was an oversight (Gen. xliii. 12),
therefore make the best of it. We must forgive, as we hope to be
forgiven; and therefore must not only bear no malice, nor mediate
revenge, but must not upbraid our brother with the injuries he has done
us, nor rejoice in any hurt that befals him, but must be ready to help
him and do him good, and if he repent and desire to be friends again,
we must be free and familiar with him, as before.
2. In a threatening. "But if you forgive not those that have injured
you, that is a bad sign you have not the other requisite conditions,
but are altogether unqualified for pardon: and therefore your Father,
whom you call Father, and who, as a father, offers you his grace upon
reasonable terms, will nevertheless not forgive you. And if other grace
be sincere, and yet you be defective greatly in forgiving, you cannot
expect the comfort of your pardon, but to have your spirit brought down
by some affliction or other to comply with this duty." Note, Those who
would have found mercy with God must show mercy to their brethren; no
can we expect that he should stretch out the hands of his favour to us,
unless we lift up to him pure hands, without wrath, 1 Tim. ii. 8. If we
pray in anger, we have reason to fear God will answer in anger. It has
been said, Prayers made in wrath are written in gall. What reason is it
that God should forgive us the talents we are indebted to him, if we
forgive not our brethren the pence they are indebted to us? Christ came
into the world as the great Peace-Maker, and not only to reconcile us
to God, but one to another, and in this we must comply with him. It is
great presumption and of dangerous consequence, for any to make a light
matter of that which Christ here lays such a stress upon. Men's
passions shall not frustrate God's word.
The Sermon on the Mount.
16 Moreover when ye fast, be not, as the hypocrites, of a sad
countenance: for they disfigure their faces, that they may appear unto
men to fast. Verily I say unto you, They have their reward. 17 But
thou, when thou fastest, anoint thine head, and wash thy face; 18
That thou appear not unto men to fast, but unto thy Father which is in
secret: and thy Father, which seeth in secret, shall reward thee
openly.
We are here cautioned against hypocrisy in fasting, as before in
almsgiving, and in prayer.
I. It is here supposed that religious fasting is a duty required of the
disciples of Christ, when God, in his providence, calls to it, and when
the case of their own souls upon any account requires it; when the
bridegroom is taken away, then shall they fast, ch. ix. 15. Fasting is
here put last, because it is not so much a duty for its own sake, as a
means to dispose us for other duties. Prayer comes in between
almsgiving and fasting, as being the life and soul of both. Christ here
speaks especially of private fasts, such as particular persons
prescribe to themselves, as free-will offerings, commonly used among
the pious Jews; some fasted one day, some two, every week; others
seldomer, as they saw cause. On those days they did not eat till
sun-set, and then very sparingly. It was not the Pharisee's fasting
twice in the week, but his boasting of it, that Christ condemned, Luke
xviii. 12. It is a laudable practice, and we have reason to lament it,
that is so generally neglected among Christians. Anna was much in
fasting, Luke ii. 37. Cornelius fasted and prayed, Acts x. 30. The
primitive Christians were much in it, see Acts xiii. 3; xiv. 23.
Private fasting is supposed, 1 Cor. vii. 5. It is an act of
self-denial, and mortification of the flesh, a holy revenge upon
ourselves, and humiliation under the hand of God. The most grown
Christians must hereby own, they are so far from having any thing to be
proud of, that they are unworthy of their daily bread. It is a means to
curb the flesh and the desires of it, and to make us more lively in
religious exercises, as fulness of bread is apt to make us drowsy. Paul
was in fastings often, and so he kept under this body, and brought it
into subjection.
II. We are cautioned not to do this as the hypocrites did it, lest we
lose the reward of it; and the more difficulty attends the duty, the
greater loss it is to lose the reward of it.
Now, 1. The hypocrites pretended fasting, when there was nothing of
that contrition or humiliation of soul in them, which is the life and
soul of the duty. Theirs were mock-fasts, the show and shadow without
the substance; they took on them to be more humbled than really they
were, and so endeavored to put a cheat upon God, than which they could
not put a greater affront upon him. The fast that God has chosen, is a
day to afflict the soul, not to hang down the head like a bulrush, nor
for a man to spread sackcloth and ashes under him; we are quite
mistaken if we call this a fast, Isa. lviii. 5. Bodily exercise, if
that be all, profits little, since that is not fasting to God, even to
him.
2. They proclaimed their fasting, and managed it so that all who saw
them might take notice that it was a fasting-day with them. Even on
these days they appeared in the streets, whereas they should have been
in their closets; and the affected a downcast look, a melancholy
countenance, a slow and solemn pace; and perfectly disfigured
themselves, that men might see how often they fasted, and might extol
them as devout, mortified men. Note, It is sad that men, who have, in
some measure, mastered their pleasure, which is sensual wickedness,
should be ruined by their pride, which is spiritual wickedness, and no
less dangerous. Here also they have their reward, that praise and
applause of men which they court and covet so much; they have it, and
it is their all.
III. We are directed how to manage a private fast; we must keep it in
private, v. 17, 18. He does not tell us how often we must fast;
circumstances vary, and wisdom is profitable therein to direct; the
Spirit in the word has left that to the Spirit in the heart; but take
this for a rule, whenever you undertake this duty, study therein to
approve yourselves to God, and not to recommend yourselves to the good
opinion of men; humility must evermore attend upon our humiliation.
Christ does not direct to abate any thing of the reality of the fast;
he does not say,"take a little meat, or a little drink, or a little
cordial;" no, "let the body suffer, but lay aside the show and
appearance of it; appear with thy ordinary countenance, guise, and
dress; and while thou deniest thyself thy bodily refreshments, do it so
as that it may not be taken notice of, no, not by those that are
nearest to thee; look pleasant, anoint thine head and wash thy face, as
thou dost on ordinary days, on purpose to conceal thy devotion; and
thou shalt be no loser in the praise of it at last; for though it be
not of men, it shall be of God." Fasting is the humbling of the soul
(Ps. xxxv. 13), that is the inside of the duty; let that therefore be
thy principal care, and as to the outside of it, covet not to let it be
seen. If we be sincere in our solemn fasts, and humble, and trust God's
omniscience for our witness, and his goodness for our reward, we shall
find, both that he did see in secret, and will reward openly. Religious
fasts, if rightly kept, will shortly be recompensed with an everlasting
feast. Our acceptance with God in our private fasts should make us
dead, both to the applause of men (we must not do the duty in hopes of
this), and to the censures of men too (we must not decline the duty for
fear of them). David's fasting was turned to his reproach, Ps. lxix.
10; and yet, v. 13, As for me, let them say what they will of me, my
prayer is unto thee in an acceptable time.
The Sermon on the Mount.
19 Lay not up for yourselves treasures upon earth, where moth and rust
doth corrupt, and where thieves break through and steal: 20 But lay
up for yourselves treasures in heaven, where neither moth nor rust doth
corrupt, and where thieves do not break through nor steal: 21 For
where your treasure is, there will your heart be also. 22 The light
of the body is the eye: if therefore thine eye be single, thy whole
body shall be full of light. 23 But if thine eye be evil, thy whole
body shall be full of darkness. If therefore the light that is in thee
be darkness, how great is that darkness! 24 No man can serve two
masters: for either he will hate the one, and love the other; or else
he will hold to the one, and despise the other. Ye cannot serve God and
mammon.
Worldly-mindedness is as common and as fatal a symptom of hypocrisy as
any other, for by no sin can Satan have a surer and faster hold of the
soul, under the cloak of a visible and passable profession of religion,
than by this; and therefore Christ, having warned us against coveting
the praise of men, proceeds next to warn us against coveting the wealth
of the world; in this also we must take heed, lest we be as the
hypocrites are, and do as they do: the fundamental error that they are
guilty of is, that they choose the world for their reward; we must
therefore take heed of hypocrisy and worldly-mindedness, in the choice
we make of our treasure, our end, and our masters.
I. In choosing the treasure we lay up. Something or other every man has
which he makes his treasure, his portion, which his heart is upon, to
which he carries all he can get, and which he depends upon for
futurity. It is that good, that chief good, which Solomon speaks of
with such an emphasis, Eccl. ii. 3. Something the soul will have, which
it looks upon as the best thing, which it has a complacency and
confidence in above other things. Now Christ designs not to deprive us
of our treasure, but to direct us in the choice of it; and here we
have,
1. A good caution against making the things that are seen, that are
temporal, our best things, and placing our happiness in them. Lay not
up for yourselves treasures upon earth. Christ's disciples had left all
to follow him, let them still keep in the same good mind. A treasure is
an abundance of something that is in itself, at least in our opinion,
precious and valuable, and likely to stand us in stead hereafter. Now
we must not lay up our treasures on earth, that is, (1.) We must not
count these things the best things, nor the most valuable in
themselves, nor the most serviceable to us: we must not call them
glory, as Laban's sons did, but see and own that they have no glory in
comparison with the glory that excelleth. (2.) We must not covet an
abundance of these things, nor be still grasping at more and more of
them, and adding to them, as men do to that which is their treasure, as
never knowing when we have enough. (3.) We must not confide in them for
futurity, to be our security and supply in time to come; we must not
say to the gold, Thou art my hope. (4.) We must not content ourselves
with them, as all we need or desire: we must be content with a little
for our passage, but not with all for our portion. These things must
not be made our consolation (Luke vi. 24), our good things, Luke xvi.
25. Let us consider we are laying up, not for our posterity in this
world, but for ourselves in the other world. We are put to our choice,
and made in a manner our own carvers; that is ours which we lay up for
ourselves. It concerns thee to choose wisely, for thou art choosing for
thyself, and shalt have as thou choosest. If we know and consider
ourselves what we are, what we are made for, how large our capacities
are, and how long our continuance, and that our souls are ourselves, we
shall see it is foolish thing to lay up our treasures on earth.
2. Here is a good reason given why we should not look upon any thing on
earth as our treasure, because it is liable to loss and decay: (1.)
From corruption within. That which is treasure upon earth moth and rust
do corrupt. If the treasure be laid up in fine clothes, the moth frets
them, and they are gone and spoiled insensibly, when we thought them
most securely laid up. If it be in corn or other eatables, as his was
who had his barns full (Luke xii. 16, 17), rust (so we read it)
corrupts that: Brosis--eating, eating by men, for as goods are
increased they are increased that eat them (Eccl. v. 11); eating by
mice or other vermin; manna itself bred worms; or it grows mouldy and
musty, is struck, or smutted, or blasted; fruits soon rot. Or, if we
understand it of silver and gold, they tarnish and canker; they grow
less with using, and grow worse with keeping (Jam. v. 2, 3); the rust
and the moth breed in the metal itself and in the garment itself. Note,
Worldly riches have in themselves a principal of corruption and decay;
they wither of themselves, and make themselves wings. (2.) From
violence without. Thieves break through and steal. Every hand of
violence will be aiming at the house where treasure is laid up; nor can
any thing be laid up so safe, but we may be spoiled of it. Numquam ego
fortunae credidi, etiam si videretur pacem agere; omnia illa quae in me
indulgentissime conferebat, pecuniam, honores, gloriam, eo loco posui,
unde posset ea, since metu meo, repetere--I never reposed confidence in
fortune, even if she seemed propitious: whatever were the favours which
her bounty bestowed, whether wealth, honours, or glory, I so disposed
of them, that it was in her power to recall them without occasioning me
any alarm. Seneca. Consol. ad Helv. It is folly to make that our
treasure which we may so easily be robbed of.
3. Good counsel, to make the joys and glories of the other world, those
things not seen that are eternal, our best things, and to place our
happiness in them. Lay up for yourselves treasures in heaven. Note,
(1.) There are treasures in heaven, as sure as there are on this earth;
and those in heaven are the only true treasures, the riches and glories
and pleasures that are at God's right hand, which those that are
sanctified truly arrive at, when they come to be sanctified perfectly.
(2.) It is our wisdom to lay up our treasure in those treasures; to
give all diligence to make sure our title to eternal life through Jesus
Christ, and to depend upon that as our happiness, and look upon all
things here below with a holy contempt, as not worthy to be compared
with it. We must firmly believe there is such a happiness, and resolve
to be content with that, and to be content with nothing short of it. If
we thus make those treasures ours, they are laid up, and we may trust
God to keep them safe for us; thither let us then refer all our
designs, and extend all our desires; thither let us send before our
best efforts and best affections. Let us not burthen ourselves with the
cash of this world, which will but load and defile us, and be liable to
sink us, but lay up in store good securities. The promises are bills of
exchange, by which all true believers return their treasure to heaven,
payable in the future state: and thus we make that sure that will be
made sure. (3.) It is a great encouragement to us to lay up our
treasure in heaven, that there it is safe; it will not decay of itself,
no moth nor rust will corrupt it; nor can we be by force or fraud
deprived of it; thieves do not break through and steal. It is a
happiness above and beyond the changes and chances of time, an
inheritance incorruptible.
4. A good reason why we should thus choose, and an evidence that we
have done so (v. 21), Where your treasure is, on earth or in heaven,
there will you heart be. We are therefore concerned to be right and
wise in the choice of our treasure, because the temper of our minds,
and consequently the tenor of our lives, will be accordingly either
carnal or spiritual, earthly or heavenly. The heart follows the
treasure, as the needle follows the loadstone, or the sunflower the
sun. Where the treasure is there the value and esteem are, there the
love and affection are (Col. iii. 2), that way the desires and pursuits
go, thitherward the aims and intents are levelled, and all is done with
that in view. Where the treasure is, there our cares and fears are,
lest we come short of it; about that we are most solicitous; there our
hope and trust are (Prov. xviii. 10, 11); there our joys and delights
will be (Ps. cxix. 111); and there our thoughts will be, there the
inward thought will be, the first thought, the free thought, the fixed
thought, the frequent, the familiar thought. The heart is God's due
(Prov. xxiii. 26), and that he may have it, our treasure must be laid
up with him, and then our souls will be lifted up to him.
This direction about laying up our treasure, may very fitly be applied
to the foregoing caution, of not doing what we do in religion to be
seen of men. Our treasure is our alms, prayers, and fastings, and the
reward of them; if we have done these only to gain the applause of men,
we have laid up this treasure on earth, have lodged it in the hands of
men, and must never expect to hear any further of it. Now it is folly
to do this, for the praise of men we covet so much is liable to
corruption: it will soon be rusted, and moth-eaten, and tarnished; a
little folly, like a dead fly, will spoil it all, Eccl. x. 1. Slander
and calumny are thieves that break through and steal it away, and so we
lose all the treasure of our performances; we have run in vain, and
laboured in vain, because we misplaced our intentions in doing of them.
Hypocritical services lay up nothing in heaven (Isa. lviii. 3); the
gain of them is gone, when the soul is called for, Job xxvii. 8. But if
we have prayed and fasted and given alms in truth and uprightness, with
an eye to God and to his acceptance, and have approved ourselves to him
therein, we have laid up that treasure in heaven; a book of remembrance
is written there (Mal. iii. 16), and being there recorded, they shall
be there rewarded, and we shall meet them again with comfort on the
other side death and the grave. Hypocrites are written in the earth
(Jer. xvii. 13), but God's faithful ones have their names written in
heaven, Luke x. 20. Acceptance with God is treasure in heaven, which
can neither be corrupted nor stolen. His well done shall stand for
ever; and if we have thus laid up our treasure with him, with him our
hearts will be; and where can they be better?
II. We must take heed of hypocrisy and worldly-mindedness in choosing
the end we look at. Our concern as to this is represented by two sorts
of eyes which men have, a single eye and an evil eye, v. 22, 23. The
expressions here are somewhat dark because concise; we shall therefore
take them in some variety of interpretation. The light of the body is
the eye, that is plain; the eye is discovering and directing; the light
of the world would avail us little without this light of the body; it
is the light of the eye that rejoiceth the heart (Prov. xv. 30), but
what is that which is here compared to the eye in the body.
1. The eye, that is, the heart (so some) if that be
single--haplous--free and bountiful (so the word is frequently
rendered, as Rom. xii. 8; 2 Cor. viii. 2, ix. 11, 13; Jam. i. 5, and we
read of a bountiful eye, Prov. xxii. 9). If the heart be liberally
affected and stand inclined to goodness and charity, it will direct the
man to Christian actions, the whole conversation will be full of light,
full of evidences and instances of true Christianity, that pure
religion and undefiled before God and the Father (Jam. i. 27), full of
light, of good works, which are our light shining before men; but if
the heart be evil, covetous, and hard, and envious, griping and
grudging (such a temper of mind is often expressed by an evil eye, ch.
xx. 15; Mark vii. 22; Prov. xxiii. 6, 7), the body will be full of
darkness, the whole conversation will be heathenish and unchristian.
The instruments of the churl are and always will be evil, but the
liberal deviseth liberal things, Isa. xxxii. 5-8. If the light that is
in us, those affections which should guide us to that which is good, be
darkness, if these be corrupt and worldly, if there be not so much as
good nature in a man, not so much as a kind disposition, how great is
the corruption of a man, and the darkness in which he sits! This sense
seems to agree with the context; we must lay up treasure in heaven by
liberality in giving alms, and that not grudgingly but with
cheerfulness, Luke xii. 33; 2 Cor. ix. 7. But these words in the
parallel place do not come in upon any such occasion, Luke xi. 34, and
therefore the coherence here does not determine that to be the sense of
them.
2. The eye, that is, the understanding (so some); the practical
judgment, the conscience, which is to the other faculties of the soul,
as the eye is to the body, to guide and direct their motions; now if
this eye be single, if it make a true and right judgment, and discern
things that differ, especially in the great concern of laying up the
treasure so as to choose aright in that, it will rightly guide the
affections and actions, which will all be full of the light of grace
and comfort; but if this be evil and corrupt, and instead of leading
the inferior powers, is led, and bribed, and biassed by them, if this
be erroneous and misinformed, the heart and life must needs be full of
darkness, and the whole conversation corrupt. They that will not
understand, are said to walk on in darkness, Ps. lxxxii. 5. It is sad
when the spirit of a man, that should be the candle of the Lord, is an
ignis fatuus: when the leaders of the people, the leaders of the
faculties, cause them to err, for then they that are led of them are
destroyed, Isa. ix. 16. An error in the practical judgment is fatal, it
is that which calls evil good and good evil (Isa. v. 20); therefore it
concerns us to understand things aright, to get our eyes anointed with
eye-salve.
3. The eye, that is, the aims and intentions; by the eye we set our end
before us, the mark we shoot at, the place we go to, we keep that in
view, and direct our motion accordingly; in every thing we do in
religion; there is something or other that we have in our eye; now if
our eye be single, if we aim honestly, fix right ends, and move rightly
towards them, if we aim purely and only at the glory of God, seek his
honor and favour, and direct all entirely to him, then the eye is
single; Paul's was so when he said, To me to live is Christ; and if we
be right here, the whole body will be full of light, all the actions
will be regular and gracious, pleasing to God and comfortable to
ourselves; but if this eye be evil, if, instead of aiming only at the
glory of God, and our acceptance with him, we look aside at the
applause of men, and while we profess to honour God, contrive to honour
ourselves, and seek our own things under colour of seeking the things
of Christ, this spoils all, the whole conversation will be perverse and
unsteady, and the foundations being thus out of course, there can be
nothing but confusion and every evil work in the superstructure. Draw
the lines from the circumference to any other point but the centre, and
they will cross. If the light that is in thee be not only dim, but
darkness itself, it is a fundamental error, and destructive to all that
follows. The end specifies the action. It is of the last importance in
religion, that we be right in our aims, and make eternal things, not
temporal, our scope, 2 Cor. iv. 18. The hypocrite is like the waterman,
that looks one way and rows another; the true Christian like the
traveller, that has his journey's end in his eye. The hypocrite soars
like the kite, with his eye upon the prey below, which he is ready to
come down to when he has a fair opportunity; the true Christian soars
like the lark, higher and higher, forgetting the things that are
beneath.
III. We must take heed of hypocrisy and worldly-mindedness in choosing
the master we serve, v. 24. No man can serve two masters. Serving two
masters is contrary to the single eye; for the eye will be to the
master's hand, Ps. cxxiii. 1, 2. Our Lord Jesus here exposes the cheat
which those put upon their own souls, who think to divide between God
and the world, to have a treasure on earth, and a treasure in heaven
too, to please God and please men too. Why not? says the hypocrite; it
is good to have two strings to one's bow. They hope to make their
religion serve their secular interest, and so turn to account both
ways. The pretending mother was for dividing the child; the Samaritans
will compound between God and idols. No, says Christ, this will not do;
it is but a supposition that gain is godliness, 1 Tim. vi. 5. Here is,
1. A general maxim laid down; it is likely it was a proverb among the
Jews, No man can serve two masters, much less two gods; for their
commands will some time or other cross or contradict one another, and
their occasions interfere. While two masters go together, a servant may
follow them both; but when they part, you will see to which he belongs;
he cannot love, and observe, and cleave to both as he should. If to the
one, not to the other; either this or that must be comparatively hated
and despised. This truth is plain enough in common cases.
2. The application of it to the business in hand. Ye cannot serve God
and Mammon. Mammon is a Syriac word, that signifies gain; so that
whatever in this world is, or is accounted by us to be, gain (Phil.
iii. 7), is mammon. Whatever is in the world, the lust of the flesh,
the lust of the eye, and the pride of life, is mammon. To some their
belly is their mammon, and they serve that (Phil. iii. 19); to others
their ease, their sleep, their sports and pastimes, are their mammon
(Prov. vi. 9); to others worldly riches (James iv. 13); to others
honours and preferments; the praise and applause of men was the
Pharisees' mammon; in a word, self, the unity in which the world's
trinity centres, sensual, secular self, is the mammon which cannot be
served in conjunction with God; for if it be served, it is in
competition with him and in contradiction to him. He does not say, We
must not or we should not, but we cannot serve God and Mammon; we
cannot love both (1 John ii. 15; Jam. iv. 4); or hold to both, or hold
by both in observance, obedience, attendance, trust, and dependence,
for they are contrary the one to the other. God says, "My son, give me
thy heart." Mammon says, "No, give it me." God says, "Be content with
such things as ye have." Mammon says, "Grasp at all that ever thou
canst. Rem, rem, quocunque modo rem--Money, money; by fair means or by
foul, money." God says, "Defraud not, never lie, be honest and just in
all thy dealings." Mammon says "Cheat thine own Father, if thou canst
gain by it." God says, "Be charitable." Mammon says, "Hold thy own:
this giving undoes us all." God says, "Be careful for nothing." Mammon
says, "Be careful for every thing." God says, "Keep holy thy
sabbath-day." Mammon says, "Make use of that day as well as any other
for the world." Thus inconsistent are the commands of God and Mammon,
so that we cannot serve both. Let us not then halt between God and
Baal, but choose ye this day whom ye will serve, and abide by our
choice.
The Sermon on the Mount.
25 Therefore I say unto you, Take no thought for your life, what ye
shall eat, or what ye shall drink; nor yet for your body, what ye shall
put on. Is not the life more than meat, and the body than raiment? 26
Behold the fowls of the air: for they sow not, neither do they reap,
nor gather into barns; yet your heavenly Father feedeth them. Are ye
not much better than they? 27 Which of you by taking thought can add
one cubit unto his stature? 28 And why take ye thought for raiment?
Consider the lilies of the field, how they grow; they toil not, neither
do they spin: 29 And yet I say unto you, That even Solomon in all his
glory was not arrayed like one of these. 30 Wherefore, if God so
clothe the grass of the field, which to day is, and to morrow is cast
into the oven, shall he not much more clothe you, O ye of little faith?
31 Therefore take no thought, saying, What shall we eat? or, What
shall we drink? or, Wherewithal shall we be clothed? 32 (For after
all these things do the Gentiles seek:) for your heavenly Father
knoweth that ye have need of all these things. 33 But seek ye first
the kingdom of God, and his righteousness; and all these things shall
be added unto you. 34 Take therefore no thought for the morrow: for
the morrow shall take thought for the things of itself. Sufficient unto
the day is the evil thereof.
There is scarcely any one sin against which our Lord Jesus more largely
and earnestly warns his disciples, or against which he arms them with
more variety of arguments, than the sin of disquieting, distracting,
distrustful cares about the things of life, which are a bad sign that
both the treasure and the heart are on the earth; and therefore he thus
largely insists upon it. Here is,
I. The prohibition laid down. It is the counsel and command of the Lord
Jesus, that we take no thought about the things of this world; I say
unto you. He says it as our Lawgiver, and the Sovereign of our hearts;
he says it as our Comforter, and the Helper of our joy. What is it that
he says? It is this, and he that hath ears to hear, let him hear it.
Take no thought for your life, nor yet for your body (v. 25). Take no
thought, saying, What shall we eat? (v. 31) and again (v. 34), Take no
thought, me merimnate--Be not in care. As against hypocrisy, so against
worldly cares, the caution is thrice repeated, and yet no vain
repetition: precept must be upon precept, and line upon line, to the
same purport, and all little enough; it is a sin which doth so easily
beset us. It intimates how pleasing it is to Christ, and of how much
concern it is to ourselves, that we should live without carefulness. It
is the repeated command of the Lord Jesus to his disciples, that they
should not divide and pull in pieces their own minds with care about
the world. There is a thought concerning the things of this life, which
is not only lawful, but duty, such as is commended in the virtuous
woman. See Prov. xxvii. 23. The word is used concerning Paul's care of
the churches, and Timothy's care for the state of souls, 2 Cor. xi. 28;
Phil. ii. 20.
But the thought here forbidden is, 1. A disquieting, tormenting
thought, which hurries the mind hither and thither, and hangs it in
suspense; which disturbs our joy in God, and is a damp upon our hope in
him; which breaks the sleep, and hinders our enjoyment of ourselves, of
our friends, and of what God has given us. 2. A distrustful,
unbelieving thought. God has promised to provide for those that are his
all things needful for life as well as godliness, the life that now is,
food and a covering: not dainties, but necessaries. He never said,
"They shall be feasted," but, "Verily, they shall be fed." Now an
inordinate care for time to come, and fear of wanting those supplies,
spring from a disbelief of these promises, and of the wisdom and
goodness of Divine Providence; and that is the evil of it. As to
present sustenance, we may and must use lawful means to get it, else we
tempt God; we must be diligent in our callings, and prudent in
proportioning our expenses to what we have, and we must pray for daily
bread; and if all other means fail, we may and must ask relief of those
that are able to give it. He was none of the best of men that said, To
beg I am ashamed (Luke xvi. 3); as he was, who (v. 21) desired to be
fed with the crumbs; but for the future, we must cast our care upon
God, and take no thought, because it looks like a jealousy of God, who
knows how to give what we want when we know not now to get it. Let our
souls dwell at ease in him! This gracious carelessness is the same with
that sleep which God gives to his beloved, in opposition to the
worldling's toil, Ps. cxxvii. 2. Observe the cautions here,
(1.) Take no thought for your life. Life is our greatest concern for
this world; All that a man has will he give for his life; yet take no
thought about it. [1.] Not about the continuance of it; refer it to God
to lengthen or shorten it as he pleases; my times are in thy hand, and
they are in a good hand. [2.] Not about the comforts of this life;
refer it to God to embitter or sweeten it as he pleases. We must not be
solicitous, no not about the necessary support of this life, food and
raiment; these God has promised, and therefore we may more confidently
expect; say not, What shall we eat? It is the language of one at a
loss, and almost despairing; whereas, though many good people have the
prospect of little, yet there are few but have present support.
(2.) Take no thought for the morrow, for the time to come. Be not
solicitous for the future, how you shall live next year, or when you
are old, or what you shall leave behind you. As we must not boast of
to-morrow, so we must not care for to-morrow, or the events of it.
II. The reasons and arguments to enforce this prohibition. One would
think the command of Christ was enough to restrain us from this foolish
sin of disquieting, distrustful care, independently of the comfort of
our own souls, which is so nearly concerned; but to show how much the
heart of Christ is upon it, and what pleasures he takes in those that
hope in his mercy, the command is backed with the most powerful
arguments. If reason may but rule us, surely we shall ease ourselves of
these thorns. To free us from anxious thoughts, and to expel them,
Christ here suggests to us comforting thoughts, that we may be filled
with them. It will be worth while to take pains with our own hearts, to
argue them out of their disquieting cares, and to make ourselves
ashamed of them. They may be weakened by right reason, but it is by an
active faith only that they can be overcome. Consider then,
1. Is not the life more than meat, and the body than raiment? v. 25.
Yes, no doubt it is; so he says who had reason to understand the true
value of present things, for he made them, he supports them, and
supports us by them; and the thing speaks for itself. Note, (1.) Our
life is a greater blessing than our livelihood. It is true, life cannot
subsist without a livelihood; but the meat and raiment which are here
represented as inferior to the life and body are such as are for
ornament and delight; for about such as are for ornament ad delight;
for about such we are apt to be solicitous. Meat and raiment are in
order to life, and the end is more noble and excellent than the means.
The daintiest food and finest raiment are from the earth, but life from
the breath of God. Life is the light of men; meat is but the oil that
feeds that light: so that the difference between rich and poor is very
inconsiderable, since, in the greatest things, they stand on the same
level, and differ only in the less. (2.) This is an encouragement to us
to trust God for food and raiment, and so to ease ourselves of all
perplexing cares about them. God has given us life, and given us the
body; it was an act of power, it was an act of favour, it was done
without our care: what cannot he do for us, who did that?--what will he
not? If we take care about our souls and eternity, which are more than
the body, and its life, we may leave it to God to provide for us food
and raiment, which are less. God has maintained our lives hitherto; if
sometimes with pulse and water, that has answered the end; he has
protected us and kept us alive. He that guards us against the evils we
are exposed to, will supply us with the good things we are in need of.
If he had been pleased to kill us, to starve us, he would not so often
have given his angels a charge concerning us to keep us.
2. Behold the fowls of the air, and consider the lilies of the field.
Here is an argument taken from God's common providence toward the
inferior creatures, and their dependence, according to their
capacities, upon that providence. A fine pass fallen man has come to,
that he must be sent to school to the fowls of the air, and that they
must teach him! Job xii. 7, 8.
(1.) Look upon the fowls, and learn to trust God for food (v. 26), and
disquiet not yourselves with thoughts what you shall eat.
[1.] Observe the providence of God concerning them. Look upon them, and
receive instruction. There are various sorts of fowls; they are
numerous, some of them ravenous, but they are all fed, and fed with
food convenient for them; it is rare that any of them perish for want
of food, even in winter, and there goes no little to feed them all the
year round. The fowls, as they are least serviceable to man, so they
are least within his care; men often feed upon them, but seldom feed
them; yet they are fed, we know not how, and some of them fed best in
the hardest weather; and it is your heavenly Father that feeds them; he
knows all the wild fowls of the mountains, better than you know the
tame ones at your own barn-door, Ps. l. 11. Not a sparrow lights to the
ground, to pick up a grain of corn, but by the providence of God, which
extends itself to the meanest creatures. But that which is especially
observed here is, that they are fed without any care or project of
their own; they sow not, neither do they reap, nor gather into barns.
The ant indeed does, and the bee, and they are set before us as
examples of prudence and industry; but the fowls of the air do not;
they make no provision for the future themselves, and yet every day, as
duly as the day comes, provision is made for them, and their eyes wait
on God, that great and good Housekeeper, who provides food for all
flesh.
[2.] Improve this for your encouragement to trust in God. Are ye not
much better than they? Yes, certainly you are. Note, The heirs of
heaven are much better than the fowls of heaven; nobler and more
excellent beings, and, by faith, they soar higher; they are of a better
nature and nurture, wiser than the fowls of heaven (Job xxxv. 11):
though the children of this world, that know not the judgment of the
Lord, are not so wise as the stork, and the crane, and the swallow
(Jer. viii. 7), you are dearer to God, and nearer, though they fly in
the open firmament of heaven. He is their Master and Lord, their Owner
and Master; but besides all this, he is your Father, and in his account
ye are of more value than many sparrows; you are his children, his
first-born; now he that feeds his birds surely will not starve his
babes. They trust your Father's providence, and will not you trust it?
In dependence upon that, they are careless for the morrow; and being
so, they live the merriest lives of all creatures; they sing among the
branches (Ps. civ. 12), and, to the best of their power, they praise
their Creator. If we were, by faith, as unconcerned about the morrow as
they are, we should sing as cheerfully as they do; for it is worldly
care that mars our mirth and damps our joy, and silences our praise, as
much as any thing.
(2.) Look upon the lilies, and learn to trust God for raiment. That is
another part of our care, what we shall put on; for decency, to cover
us; for defence, to keep us warm; yea, and, with many, for dignity and
ornament, to make them look great and fine; and so much concerned are
they for gaiety and variety in their clothing, that this care returns
almost as often as that for their daily bread. Now to ease us of this
care, let us consider the lilies of the field; not only look upon them
(every eyes does that with pleasure), but consider them. Note, There is
a great deal of good to be learned from what we see every day, if we
would but consider it, Prov. vi. 6; xxiv. 32.
[1.] Consider how frail the lilies are; they are the grass of the
field. Lilies, though distinguished by their colours, are still but
grass. Thus all flesh is grass: though some in the endowments of body
and mind are as lilies, much admired, still they are grass; the grass
of the field in nature and constitution; they stand upon the same level
with others. Man's days, at best, are as grass, as the flower of the
grass 1 Pet. i. 24. This grass to-day is, and to-morrow is cast into
the oven; in a little while the place that knows us will know us no
more. The grave is the oven into which we shall be cast, and in which
we shall be consumed as grass in the fire, Ps. xlix. 14. This intimates
a reason why we should not take thought for the morrow, what we shall
put on, because perhaps, by to-morrow, we may have occasion for our
grave-clothes.
[2.] Consider how free from care the lilies are: they toil not as men
do, to earn clothing; as servants, to earn their liveries; neither do
they spin, as women do, to make clothing. It does not follow that we
must therefore neglect, or do carelessly, the proper business of this
life; it is the praise of the virtuous woman, that she lays her hand to
the spindle, makes fine linen and sells it, Prov. xxxi. 19, 24.
Idleness tempts God, instead of trusting him; but he that provides for
inferior creatures, without their labour, will much more provide for
us, by blessing our labour, which he has made our duty. And if we
should, through sickness, be unable to toil and spin, God can furnish
us with what is necessary for us.
[3.] Consider how fair, how fine the lilies are; how they grow; what
they grow from. The root of the lily or tulip, as other bulbous roots,
is, in winter, lost and buried under ground, yet, when spring returns,
it appears, and starts up in a little time; hence it is promised to
God's Israel, that they should grow as the lily, Hos. xiv. 5. Consider
what they grow to. Out of that obscurity in a few weeks they come to be
so very gay, that even Solomon, in all his glory, was not arrayed like
one of these. The array of Solomon was very splendid and magnificent:
he that had the peculiar treasure of kings and provinces, and
studiously affected pomp and gallantry, doubtless had the richest
clothing, and the best made up, that could be got; especially when he
appeared in his glory on high days. And yet, let him dress himself as
fine as he could, he comes far short of the beauty of the lilies, and a
bed of tulips outshines him. Let us, therefore, be ambitious of the
wisdom of Solomon, in which he was outdone by none (wisdom to do our
duty in our places), rather than the glory of Solomon, in which he was
outdone by the lilies. Knowledge and grace are the perfection of man,
not beauty, much less fine clothes. Now God is here said thus to clothe
the grass of the field. Note, All the excellences of the creature flow
from God, the Fountain and spring of them. It was he that gave the
horse his strength, and the lily its beauty; every creature is in
itself, as well as to us, what he makes it to be.
[4.] Consider how instructive all this is to us, v. 30.
First, As to fine clothing, this teaches us not to care for it at all,
not to covet it, nor to be proud of it, not to make the putting on of
apparel our adorning, for after all our care in this the lilies will
far outdo us; we cannot dress so fine as they do, why then should we
attempt to vie with them? Their adorning will soon perish, and so will
ours; they fade--are to-day, and to-morrow are cast, as other rubbish,
into the oven; and the clothes we are proud of are wearing out, the
gloss is soon gone, the color fades, the shape goes out of fashion, or
in awhile the garment itself is worn out; such is man in all his pomp
(Isa. xl. 6, 7), especially rich men (Jam. i. 10); they fade away in
their ways.
Secondly, As to necessary clothing; this teaches us to cast the care of
it upon God--Jehovah-jireh; trust him that clothes the lilies, to
provide for you what you shall put on. If he give such fine clothes to
the grass, much more will he give fitting clothes to his own children;
clothes that shall be warm upon them, not only when he quieteth the
earth with the south wind, but when he disquiets it with the north
wind, Job xxxvii. 17. He shall much more clothe you: for you are nobler
creatures, of a more excellent being; if so he clothe the short-lived
grass, much more will he clothe you that are made for immortality. Even
the children of Nineveh are preferred before the gourd (Jonah iv. 10,
11), much more the sons of Zion, that are in covenant with God. Observe
the title he gives them (v. 30), O ye of little faith. This may be
taken, 1. As an encouragement to truth faith, though it be but weak; it
entitles us to the divine care, and a promise of suitable supply. Great
faith shall be commended, and shall procure great things, but little
faith shall not be rejected, even that shall procure food and raiment.
Sound believers shall be provided for, though they be not strong
believers. The babes in the family are fed and clothed, as well as
those that are grown up, and with a special care and tenderness; say
not, I am but a child, but a dry tree (Isa. lvi. 3, 5), for though poor
and needy yet the Lord thinketh on thee. Or, 2. It is rather a rebuke
to weak faith, though it be true, ch. xiv. 31. It intimates what is at
the bottom of all our inordinate care and thoughtfulness; it is owing
to the weakness of our faith, and the remains of unbelief in us. If we
had but more faith, we should have less care.
3. Which of you, the wisest, the strongest of you, by taking thought,
can add one cubit to his stature? (v. 27) to his age, so some; but the
measure of a cubit denotes it to be meant of the stature, and the age
at longest is but a span, Ps. xxxix. 5. Let us consider, (1.) We did
not arrive at the stature we are of by our own care and thought, but by
the providence of God. An infant of a span long has grown up to be a
man of six feet, and how was one cubit after another added to his
stature? not by his own forecast or contrivance; he grew he knew not
how, by the power and goodness of God. Now he that made our bodies, and
made them of such size, surely will take care to provide for them.
Note, God is to be acknowledged in the increase of our bodily strength
and stature, and to be trusted for all needful supplies, because he has
made it to appear, that he is mindful for the body. The growing age is
the thoughtless, careless age, yet we grow; and shall not he who reared
us to this, provide for us now we are reared? (2.) We cannot alter the
stature we are of, if we would: what a foolish and ridiculous thing
would it be for a man of low stature to perplex himself, to break his
sleep, and beat his brains, about it, and to be continually taking
thought how he might be a cubit higher; when, after all, he knows he
cannot effect it, and therefore he had better be content and take it as
it is! We are not all of a size, yet the difference in stature between
one and another is not material, nor of any great account; a little man
is ready to wish he were as tall as such a one, but he knows it is to
no purpose, and therefore does as well as he can with it. Now as we do
in reference to our bodily stature, so we should do in reference to our
worldly estate. [1.] We should not covet an abundance of the wealth of
this world, any more than we would covet the addition of a cubit to
one's stature, which is a great deal in a man's height; it is enough to
grow by inches; such an addition would but make one unwieldy, and a
burden to one's self. [2.] We must reconcile ourselves to our state, as
we do to our stature; we must set the conveniences against the
inconveniences, and so make a virtue of necessity: what cannot be
remedied must be made the best of. We cannot alter the disposals of
Providence, and therefore must acquiesce in them, accommodate ourselves
to them, and relieve ourselves, as well as we can, against
inconveniences, as Zaccheus against the inconvenience of his stature,
by climbing into the tree.
4. After all these things do the Gentiles seek, v. 32. Thoughtfulness
about the world is a heathenish sin, and unbecoming Christians. The
Gentiles seek these things, because they know not better things; they
are eager for this world, because they are strangers to a better; they
seek these things with care and anxiety, because they are without God
in the world, and understand not his providence. They fear and worship
their idols, but know not how to trust them for deliverance and supply,
and, therefore, are themselves full of care; but it is a shame for
Christians, who build upon nobler principles, and profess a religion
which teaches them not only that there is a Providence, but that there
are promises made to the good of the life that now is, which teaches
them a confidence in God and a contempt of the world, and gives such
reasons for both; it is a shame for them to walk as Gentiles walk, and
to fill their heads and hearts with these things.
5. Your heavenly Father knows ye have need of all these things; these
necessary things, food and raiment; he knows our wants better than we
do ourselves; though he be in heaven, and his children on earth, he
observes what the least and poorest of them has occasion for (Rev. ii.
9), I know thy poverty. You think, if such a good friend did not but
know your wants and straits, you would soon have relief: your God knows
them; and he is your Father that loves you and pities you, and is ready
to help you; your heavenly Father, who has wherewithal to supply all
your needs: away, therefore, with all disquieting thoughts and cares;
go to thy Father; tell him, he knows that thou has need of such and
such things; he asks you, Children, have you any meat? John xxi. 5.
Tell him whether you have or have not. Though he knows our wants, he
will know them from us; and when we have opened them to him, let us
cheerfully refer ourselves to his wisdom, power, and goodness, for our
supply. Therefore, we should ease ourselves of the burthen of care, by
casting it upon God, because it is he that careth for us (1 Pet. v. 7),
and what needs all this ado? If he care, why should be care?
6. Seek first the kingdom of God, and his righteousness, and all these
things shall be added unto you. v. 33. Here is a double argument
against the sin of thoughtfulness; take no thought for your life, the
life of the body; for, (1.) You have greater and better things to take
thought about, the life of your soul, your eternal happiness; that is
the one thing needful (Luke x. 42), about which you should employ your
thoughts, and which is commonly neglected in those hearts wherein
worldly cares have the ascendant. If we were but more careful to please
God, and to work out our own salvation, we should be less solicitous to
please ourselves, and work out an estate in the world. Thoughtfulness
for our souls in the most effectual cure of thoughtfulness for the
world. (2.) You have a surer and easier, a safer and more compendious
way to obtain the necessaries of this life, than by carking, and
caring, and fretting about them; and that is, by seeking first the
kingdom of God, and making religion your business: say not that this is
the way to starve, no, it is the way to be well provided for, even in
this world. Observe here,
[1.] The great duty required: it is the sum and substance of our whole
duty: "Seek first the kingdom of God, mind religion as your great and
principle concern." Our duty is to seek; to desire, pursue, and aim at
these things; it is a word that has in it much of the constitution of
the new covenant in favour of us; though we have not attained, but in
many things fail and come short, sincere seeking (a careful concern and
an earnest endeavor) is accepted. Now observe, First, The object of
this seeking; The kingdom of God, and his righteousness; we must mind
heaven as our end, and holiness as our way. "Seek the comforts of the
kingdom of grace and glory as your felicity. Aim at the kingdom of
heaven; press towards it; give diligence to make it sure; resolve not
to take up short of it; seek for this glory, honour, and immortality;
prefer heaven and heavenly blessings far before earth and earthly
delights." We make nothing of our religion, if we do not make heaven of
it. And with the happiness of this kingdom, seek the righteousness of
it; God's righteousness, the righteousness which he requires to be
wrought in us, and wrought by us, such as exceeds that of the scribes
and Pharisees; we must follow peace and holiness, Heb. xii. 14.
Secondly, The order of it. Seek first the kingdom of God. Let your care
for your souls and another world take the place of all other cares: and
let all the concerns of this life be made subordinate to those of the
life to come: we must seek the things of Christ more than our own
things; and if every they come in competition, we must remember to
which we are to give the preference. "Seek these things first; first in
thy days: let the morning of thy youth be dedicated to God. Wisdom must
be sought early; it is good beginning betimes to be religious. Seek the
first every day; let waking thoughts be of God." Let this be our
principle, to do that first which is most needful, and let him that is
the First, have the first.
[2.] The gracious promise annexed; all these things, the necessary
supports of life, shall be added unto you; shall be given over and
above; so it is in the margin. You shall have what you seek, the
kingdom of God and his righteousness, for never any sought in vain,
that sought in earnest; and besides that, you shall have food and
raiment, by way of overplus; as he that buys goods has paper and
packthread given him in the bargain. Godliness has the promise of the
life that now is, 1 Tim. iv. 8. Solomon asked wisdom, and had that and
other things added to him, 2 Chron. i. 11, 12. O what a blessed change
would it make in our hearts and lives, did we but firmly believe this
truth, that the best way to be comfortably provided for in this world,
is to be most intent upon another world! We then begin at the right end
of our work, when we begin with God. If we give diligence to make sure
to ourselves the kingdom of God and the righteousness thereof, as to
all the things of this life, Jehovah-jireh--the Lord will provide as
much of them as he sees good for us, and more we would not wish for.
Have we trusted in him for the portion of our inheritance at our end,
and shall we not trust him for the portion of our cup, in the way to
it? God's Israel were not only brought to Canaan at last, but had their
charges borne through the wilderness. O that we were more thoughtful
about the things that are not seen, that are eternal, and then the less
thoughtful we should be, and the less thoughtful we should need to be,
about the things that are seen, that are temporal! Also regard not your
stuff, Gen. xlv. 20, 23.
7. The morrow shall take thought for the things of itself: sufficient
unto the day is the evil thereof, v. 34. We must not perplex ourselves
inordinately about future events, because every day brings along with
it its own burthen of cares and grievances, as, if we look about us,
and suffer not our fears to betray the succours which grace and reason
offer, it brings along with it its own strength and supply too. So that
we are here told,
(1.) That thoughtfulness for the morrow is needless; Let the morrow
take thought for the things of itself. If wants and troubles be renewed
with the day, there are aids and provisions renewed likewise;
compassions, that are new every morning, Lam. iii. 22, 23. The saints
have a Friend that is their arm every morning, and gives out fresh
supplies daily (Isa. xxxiii. 2), according as the business of every day
requires (Ezra iii. 4), and so he keeps his people in constant
dependence upon him. Let us refer it therefore to the morrow's
strength, to do the morrow's work, and bear the morrow's burthen.
To-morrow, and the things of it, will be provided for without us; why
need we anxiously care for that which is so wisely cared for already?
This does not forbid a prudent foresight, and preparation accordingly,
but a perplexing solicitude, and a prepossession of difficulties and
calamities, which may perhaps never come, or if they do, may be easily
borne, and the evil of them guarded against. The meaning is, let us
mind present duty, and then leave events to God; do the work of the day
in its day, and then let to-morrow bring its work along with it.
(2.) That thoughtfulness for the morrow is one of those foolish and
hurtful lusts, which those that will be rich fall into, and one of the
many sorrows, wherewith they pierce themselves through. Sufficient unto
the day is the evil thereof. This present day has trouble enough
attending it, we need not accumulate burthens by anticipating our
trouble, nor borrow perplexities from to-morrow's evils to add to those
of this day. It is uncertain what to-morrow's evils may be, but
whatever they be, it is time enough to take thought about them when
they come. What a folly it is to take that trouble upon ourselves this
day by care and fear, which belongs to another day, and will be never
the lighter when it comes? Let us not pull that upon ourselves all
together at once, which Providence has wisely ordered to be borne by
parcels. The conclusion of this whole matter then is, that it is the
will and command of the Lord Jesus, that his disciples should not be
their own tormentors, nor make their passage through this world more
dark and unpleasant, by their apprehension of troubles, than God has
made it by the troubles themselves. By our daily prayers we may procure
strength to bear us up under our daily troubles, and to arm us against
the temptations that attend them, and then let none of these things
move us.
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M A T T H E W.
CHAP. VII.
This chapter continues and concludes Christ's sermon on the mount,
which is purely practical, directing us to order our conversation
aright, both toward God and man; for the design of the Christian
religion is to make men good, every way good. We have, I. Some rules
concerning censure and reproof, ver. 1-6. II. Encouragements given us
to pray to God for what we need, ver. 7-11. III. The necessity of
strictness in conversation urged upon us, ver. 12-14. IV. A caution
given us to take heed of false prophets, ver. 15-20. V. The conclusion
of the whole sermon, showing the necessity of universal obedience to
Christ's commands, without which we cannot expect to be happy, ver.
21-27. VI. The impression which Christ's doctrine made upon his
hearers, ver. 28, 29.
The Sermon on the Mount.
1 Judge not, that ye be not judged. 2 For with what judgment ye
judge, ye shall be judged: and with what measure ye mete, it shall be
measured to you again. 3 And why beholdest thou the mote that is in
thy brother's eye, but considerest not the beam that is in thine own
eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote
out of thine eye; and, behold, a beam is in thine own eye? 5 Thou
hypocrite, first cast out the beam out of thine own eye; and then shalt
thou see clearly to cast out the mote out of thy brother's eye. 6
Give not that which is holy unto the dogs, neither cast ye your pearls
before swine, lest they trample them under their feet, and turn again
and rend you.
Our Saviour is here directing us how to conduct ourselves in reference
to the faults of others; and his expressions seem intended as a reproof
to the scribes and Pharisees, who were very rigid and severe, very
magisterial and supercilious, in condemning all about them, as those
commonly are, that are proud and conceited in justifying themselves. We
have here,
I. A caution against judging v. 1, 2. There are those whose office it
is to judge-magistrates and ministers. Christ, though he made not
himself a Judge, yet came not to unmake them, for by him princes decree
justice; but this is directed to private persons, to his disciples, who
shall hereafter sit on thrones judging, but not now. Now observe,
1. The prohibition; Judge not. We must judge ourselves, and judge our
own acts, but we must not judge our brother, not magisterially assume
such an authority over others, as we allow not them over us: since our
rule is, to be subject to one another. Be not many masters, Jam. iii.
1. We must not sit in the judgment-seat, to make our word a law to
every body. We must not judge our brother, that is, we must not speak
evil of him, so it is explained, Jam. iv. 11. We must not despise him,
nor set him at nought, Rom. xiv. 10. We must not judge rashly, nor pass
such a judgment upon our brother as has no ground, but is only the
product of our own jealousy and ill nature. We must not make the worst
of people, nor infer such invidious things from their words and actions
as they will not bear. We must not judge uncharitably, unmercifully,
nor with a spirit of revenge, and a desire to do mischief. We must not
judge of a man's state by a single act, nor of what he is in himself by
what he is to us, because in our own cause we are apt to be partial. We
must not judge the hearts of others, nor their intentions, for it is
God's prerogative to try the heart, and we must not step into his
throne; nor must we judge of their eternal state, nor call them
hypocrites, reprobates, and castaways; that is stretching beyond our
line; what have we to do, thus to judge another man's servant? Counsel
him, and help him, but do not judge him.
2. The reason to enforce this prohibition. That ye be not judged. This
intimates, (1.) That if we presume to judge others, we may expect to be
ourselves judged. He who usurps the bench, shall be called to the bar;
he shall be judged of men; commonly none are more censured, than those
who are most censorious; every one will have a stone to throw at them;
he who, like Ishmael, has his hand, his tongue, against every man,
shall, like him, have every man's hand and tongue against him (Gen.
xvi. 12); and no mercy shall be shown to the reputation of those that
show no mercy to the reputation of others. Yet that is not the worst of
it; they shall be judged of God; from him they shall receive the
greater condemnation, Jam. iii. 1. Both parties must appear before him
(Rom. xiv. 10), who, as he will relieve the humble sufferer, will also
resist the haughty scorner, and give him enough of judging. (2.) That
if we be modest and charitable in our censures of others, and decline
judging them, and judge ourselves rather, we shall not be judged of the
Lord. As God will forgive those that forgive their brethren; so he will
not judge those that will not judge their brethren; the merciful shall
find mercy. It is an evidence of humility, charity, and deference to
God, and shall be owned and rewarded by him accordingly. See Rom. xiv.
10.
The judging of those that judge others is according to the law of
retaliation; With what judgment ye judge, ye shall be judged, v. 2. The
righteous God, in his judgments, often observes a rule of proportion,
as in the case of Adonibezek, Judg. i. 7. See also Rev. xiii. 10;
xviii. 6. Thus will he be both justified and magnified in his
judgments, and all flesh will be silenced before him. With what measure
ye mete, it shall be measured to you again; perhaps in this world, so
that men may read their sin in their punishment. Let this deter us from
all severity in dealing with our brother. What shall we do when God
rises up? Job xxxi. 14. What would become of us, if God should be as
exact and severe in judging us, as we are in judging our brethren; if
he should weigh us in the same balance? We may justly expect it, if we
be extreme to mark what our brethren do amiss. In this, as in other
things, the violent dealings of men return upon their own heads.
II. Some cautions about reproving. Because we must not judge others,
which is a great sin, it does not therefore follow that we must not
reprove others, which is a great duty, and may be a means of saving a
soul from death; however, it will be a means of saving our souls from
sharing in their guilt. Now observe here,
1. It is not every one who is fit to reprove. Those who are themselves
guilty of the same faults of which they accuse others, or of worse,
bring shame upon themselves, and are not likely to do good to those
whom they reprove, v. 3-5. Here is,
(1.) A just reproof to the censorious, who quarrel with their brother
for small faults, while they allow themselves in great ones; who are
quick-sighted to spy a mote in his eye, but are not sensible of a beam
in their own; nay, and will be very officious to pull out the mote out
of his eye, when they are as unfit to do it as if they were themselves
quite blind. Note, [1.] There are degrees in sin: some sins are
comparatively but as motes, others as beams; some as a gnat, others as
a camel: not that there is any sin little, for there is no little God
to sin against; if it be a mote (or splinter, for so it might better be
read), it is in the eye; if a gnat, it is in the throat; both painful
and perilous, and we cannot be easy or well till they are got out. [2.]
Our own sins ought to appear greater to us than the same sins in
others: that which charity teaches us to call but a splinter in our
brother's eye, true repentance and godly sorrow will teach us to call a
beam in our own; for the sins of others must be extenuated, but our own
aggravated. [3.] There are many that have beams in their own eyes, and
yet do not consider it. They are under the guilt and dominion of very
great sins, and yet are not aware of it, but justify themselves, as if
they needed no repentance nor reformation; it is as strange that a man
can be in such a sinful, miserable condition, and not be aware of it,
as that a man should have a beam in him eye, and not consider it; but
the god of this world so artfully blinds their minds, that
notwithstanding, with great assurance, they say, We see. [4.] It is
common for those who are most sinful themselves, and least sensible of
it, to be most forward and free in judging and censuring others: the
Pharisees, who were most haughty in justifying themselves, were most
scornful in condemning others. They were severe upon Christ's disciples
for eating with unwashen hands, which was scarcely a mote, while they
encouraged men in a contempt of their parents, which was a beam. Pride
and uncharitableness are commonly beams in the eyes of those that
pretend to be critical and nice in their censures of others. Nay, many
are guilty of that secret, which they have the face to punish in others
when it is discovered. Cogita tecum, fortasse vitium de quo quereris,
si te diligenter excusseris, in sinu invenies; inique publico irasceris
crimini tuo--Reflect that perhaps the fault of which you complain,
might, on a strict examination, be discovered in yourself; and that it
would be unjust publicly to express indignation against your own crime.
Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults
of others, while they are indulgent of their own, is a mark of
hypocrisy. Thou hypocrite, v. 5. Whatever such a one may pretend, it is
certain that he is no enemy to sin (if he were, he would be an enemy to
his own sin), and therefore he is not worthy of praise; nay, it appears
that he is an enemy to his brother, and therefore worthy of blame. This
spiritual charity must begin at home; "For how canst thou say, how
canst thou for shame say, to thy brother, Let me help to reform thee,
when thou takest no care to reform thyself? Thy own heart will upbraid
thee with the absurdity of it; thou wilt do it with an ill grace, and
thou wilt expect every one to tell thee, that vice corrects sin:
physician, heal thyself;" I prae, sequar--Go you before, I will follow.
See Rom. ii. 21. [6.] The consideration of what is amiss in ourselves,
though it ought not to keep us from administering friendly reproof,
ought to keep us from magisterial censuring, and to make us very candid
and charitable in judging others. "Therefore restore with the spirit of
meekness, considering thyself (Gal. vi. 1); what thou has been, what
thou art, and what thou wouldst be, if God should leave thee to
thyself."
(2.) Here is a good rule for reprovers, v. 5. Go in the right method,
first cast the beam out of thine own eye. Our own badness is so far
from excusing us in not reproving, that our being by it rendered unfit
to reprove is an aggravation of our badness; I must not say, "I have a
beam in my own eye, and therefore I will not help my brother with the
mote out of his." A man's offence will never be his defence: but I must
first reform myself, that I may thereby help to reform my brother, and
may qualify myself to reprove him. Note, Those who blame others, ought
to be blameless and harmless themselves. Those who are reprovers in the
gate, reprovers by office, magistrates and ministers, are concerned to
walk circumspectly, and to be very regular in their conversation: an
elder must have a good report, 1 Tim. iii. 2, 7. The snuffers of the
sanctuary were to be of pure gold.
2. It is not every one that is fit to be reproved; Give not that which
is holy unto the dogs, v. 6. This may be considered, either, (1.) As a
rule to the disciples in preaching the gospel; not that they must not
preach it to any one who were wicked and profane (Christ himself
preached to publicans and sinners), but the reference is to such as
they found obstinate after the gospel was preached to them, such as
blasphemed it, and persecuted the preachers of it; let them not spend
much time among such, for it would be lost labour, but let them turn to
others, Acts xiii. 41. So Dr. Whitby. Or, (2.) As a rule to all in
giving reproof. Our zeal against sin must be guided by discretion, and
we must not go about to give instructions, counsels, and rebukes, much
less comforts, to hardened scorners, to whom it will certainly do no
good, but who will be exasperated and enraged at us. Throw a pearl to a
swine, and he will resent it, as if you threw a stone at him; reproofs
will be called reproaches, as they were (Luke xi. 45; Jer. vi. 10),
therefore give not to dogs and swine (unclean creatures) holy things.
Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they
are ordinances of God, they are precious; as an ear-ring of gold, and
an ornament of fine gold, so is the wise reprover (Prov. xxv. 12), and
a wise reproof is like an excellent oil (Ps. cxli. 5); it is a tree of
life (Prov. iii. 18). [2.] Among the generation of the wicked, there
are some that have arrived at such a pitch of wickedness, that they are
looked upon as dogs and swine; they are impudently and notoriously
vile; they have so long walked in the way of sinners, that they have
sat down in the seat of the scornful; they professedly hate and despise
instruction, and set it at defiance, so that they are irrecoverably and
irreclaimably wicked; they return with the dog to his vomit, and with
the sow to her wallowing in the mire. [3.] Reproofs of instruction are
ill bestowed upon such, and expose the reprover to all the contempt and
mischief that may be expected from dogs and swine. One can expect no
other than that they will trample the reproofs under their feet, in
scorn of them, and rage against them; for they are impatient of control
and contradiction; and they will turn again and rend the reprovers;
rend their good names with their revilings, return them wounding words
for their healing ones; rend them with persecution; Herod rent John
Baptist for his faithfulness. See here what is the evidence of men's
being dogs and swine. Those are to be reckoned such, who hate reproofs
and reprovers, and fly in the face of those who, in kindness to their
souls, show them their sin and danger. These sin against the remedy;
who shall heal and help those that will not be healed and helped? It is
plain that God has determined to destroy such. 2 Chron. xxv. 16. The
rule here given is applicable to the distinguishing, sealing ordinances
of the gospel; which must not be prostituted to those who are openly
wicked and profane, lest holy things be thereby rendered contemptible,
and unholy persons be thereby hardened. It is not meet to take the
children's bread, and cast it to the dogs. Yet we must be very cautious
whom we condemn as dogs and swine, and not do it till after trial, and
upon full evidence. Many a patient is lost, by being thought to be so,
who, if means had been used, might have been saved. As we must take
heed of calling the good, bad, by judging all professors to be
hypocrites; so we must take heed of calling the bad, desperate, by
judging all the wicked to be dogs and swine. [4.] Our Lord Jesus is
very tender of the safety of his people, and would not have them
needlessly to expose themselves to the fury of those that will turn
again and rend them. Let them not be righteous over much, so as to
destroy themselves. Christ makes the law of self-preservation one of
his own laws, and precious is the blood of his subjects to him.
The Sermon on the Mount.
7 Ask, and it shall be given you; seek, and ye shall find; knock, and
it shall be opened unto you: 8 For every one that asketh receiveth;
and he that seeketh findeth; and to him that knocketh it shall be
opened. 9 Or what man is there of you, whom if his son ask bread,
will he give him a stone? 10 Or if he ask a fish, will he give him a
serpent? 11 If ye then, being evil, know how to give good gifts unto
your children, how much more shall your Father which is in heaven give
good things to them that ask him?
Our Saviour, in the foregoing chapter, had spoken of prayer as a
commanded duty, by which God is honoured, and which, if done aright,
shall be rewarded; here he speaks of it as the appointed means of
obtaining what we need, especially grace to obey the precepts he had
given, some of which are so displeasing to flesh and blood.
I. Here is a precept in three words to the same purport, Ask, Seek,
Knock (v. 7); that is, in one word, "Pray; pray often; pray with
sincerity and seriousness; pray, and pray again; make conscience of
prayer, and be constant in it; make a business of prayer, and be
earnest in it. Ask, as a beggar asks alms." Those that would be rich in
grace, must betake themselves to the poor trade of begging, and they
shall find it a thriving trade. "Ask; represent your wants and burthens
to God, and refer yourselves to him for support and supply, according
to his promise. Ask as a traveller asks the way; to pray is to enquire
of God, Ezek. xxxvi. 37. Seek, as for a thing of value that we have
lost, or as the merchantman that seeks goodly pearls. Seek by prayer,
Dan. ix. 3. Knock, as he that desires to enter into the house knocks at
the door." We would be admitted to converse with God, would be taken
into his love, and favour, and kingdom; sin has shut and barred the
door against us; by prayer, we knock; Lord, Lord, open to us. Christ
knocks at our door (Rev. iii. 20; Cant. v. 2); and allows us to knock
at his, which is a favour we do not allow to common beggars. Seeking
and knocking imply something more than asking and praying. 1. We must
not only ask but seek; we must second our prayers with our endeavors;
we must, in the use of the appointed means, seek for that which we ask
for, else we tempt God. When the dresser of the vineyard asked for a
year's respite for the barren fig-tree, he added, I will dig about it,
Luke xiii. 7, 8. God gives knowledge and grace to those that search the
scriptures, and wait at Wisdom's gates; and power against sin to those
that avoid the occasions of it. 2. We must not only ask, but knock; we
must come to God's door, must ask importunately; not only pray, but
plead and wrestle with God; we must seek diligently; we must continue
knocking; must persevere in prayer, and in the use of means; must
endure to the end in the duty.
II. Here is a promised annexed: our labour in prayer, if indeed we do
labour in it, shall not be in vain: where God finds a praying heart, he
will be found a prayer-hearing God; he shall give thee an answer of
peace. The precept is threefold, ask, seek, knock; there is precept
upon precept; but the promise is sixfold, line upon line, for our
encouragement; because a firm belief of the promise would make us
cheerful and constant in our obedience. Now here,
1. The promise is made, and made so as exactly to answer the precept,
v. 7. Ask, and it shall be given you; not lent you, not sold you, but
given you; and what is more free than gift? Whatever you pray for,
according to the promise, whatever you ask, shall be given you, if God
see it fit for you, and what would you have more? It is but ask and
have; ye have not, because ye ask not, or ask not aright: what is not
worth asking, is not worth having, and then it is worth nothing. Seek,
and ye shall find, and then you do not lose your labour; God is himself
found of those that seek him, and if we find him we have enough.
"Knock, and it shall be opened; the door of mercy and grace shall no
longer be shut against you as enemies and intruders, but opened to you
as friends and children. It will be asked, who is at the door? If you
be able to say, a friend, and have the ticket of promise ready to
produce in the hand of faith, doubt not of admission. If the door be
not opened at the first knock, continue instant in prayer; it is an
affront to a friend to knock at his door, and then go away; though he
tarry, yet wait."
2. It is repeated, v. 8. It is to the same purport, yet with some
addition. (1.) It is made to extend to all that pray aright; "Not only
you my disciples shall receive what you pray for, but every one that
asketh, receiveth, whether Jew or Gentile, young or old, rich or poor,
high or low, master or servant, learned or unlearned, they are all
alike welcome to the throne of grace, if they come in faith: for God is
no respecter of persons." (2.) It is made so as to amount to a grant,
in words of the present tense, which is more than a promise for the
future. Every one that asketh, not only shall receive, but receiveth;
by faith, applying and appropriating the promise, we are actually
interested and invested in the good promised: so sure and inviolable
are the promises of God, that they do, in effect, give present
possession: an active believer enters immediately, and makes the
blessings promised his own. What have we in hope, according to the
promise, is as sure, and should be as sweet, as what we have in hand.
God hath spoken in his holiness, and then Gilead is mine, Manasseh mine
(Ps. cviii. 7, 8); it is all mine own, if I can but make it so by
believing it so. Conditional grants become absolute upon the
performance of the condition; so here, he that asketh, receiveth.
Christ hereby puts his fiat to the petition; and he having all power,
that is enough.
3. It is illustrated, by a similitude taken from earthly parents, and
their innate readiness to give their children what they ask. Christ
appeals to his hearers, What man is there of you, though never so
morose and ill-humoured, whom if his son ask bread, will he give him a
stone? v. 9, 10. Whence he infers (v. 11), If ye then, being evil, yet
grant your children's requests, much more will your heavenly Father
give you the good things you ask. Now this is of use,
(1.) To direct our prayers and expectations. [1.] We must come to God,
as children to a Father in heaven, with reverence and confidence. How
naturally does a child in want or distress run to the father with its
complaints; My head, my head; thus should the new nature send us to God
for supports and supplies. [2.] We must come to him for good things,
for those he gives to them that ask him; which teaches us to refer
ourselves to him; we know not what is good for ourselves (Eccl. vi.
12), but he knows what is good for us, we must therefore leave it with
him; Father, thy will be done. The child is here supposed to ask bread,
that is necessary, and a fish, that is wholesome; but if the child
should foolishly ask for a stone, or a serpent, for unripe fruit to
eat, or a sharp knife to play with, the father, though kind, is so wise
as to deny him. We often ask that of God which would do us harm if we
had it; he knows this, and therefore does not give it to us. Denials in
love are better than grants in anger; we should have been undone ere
this if we had had all we desired; this is admirably well expressed by
a heathen, Juvenal, Sat. 10.
Permittes ipsis expendere numinibus, quid
Conveniat nobis, rebusque sit utile nostris,
Nam pro jucundis aptissima quaeque dabunt dii.
Carior est illis homo, quam sibi: nos animorum
Impulsu, et caeca, magnaque cupidine ducti,
Conjugium petimus, partumque uxoris; at illis
Notum est, qui pueri, qualisque futura sit uxor.
Entrust thy fortune to the powers above.
Leave them to manage for thee, and to grant
What their unerring wisdom sees thee want:
In goodness, as in greatness, they excel;
Ah, that we lov'd ourselves but half so well!
We, blindly by our headstrong passions led,
Seek a companion, and desire to wed;
Then wish for heirs: but to the gods alone
Our future offspring and our wives are known.
(2.) To encourage our prayers and expectations. We may hope that we
shall not be denied and disappointed: we shall not have a stone for
bread, to break our teeth (though we have a hard crust to employ our
teeth), nor a serpent for a fish, to sting us; we have reason indeed to
fear it, because we deserve it, but God will be better to us than the
desert of our sins. The world often gives stones for bread, and
serpents for fish, but God never does; nay, we shall be heard and
answered, for children are by their parents. [1.] God has put into the
hearts of parents a compassionate inclination to succour and supply
their children, according to their need. Even those that have had
little conscience of duty, yet have done it, as it were by instinct. No
law was ever thought necessary to oblige parents to maintain their
legitimate children, nor, in Solomon's time, their illegitimate ones.
[2.] He has assumed the relation of a Father to us, and owns us for his
children; that from the readiness we find in ourselves to relieve our
children, we may be encouraged to apply ourselves to him for relief.
What love and tenderness fathers have are from him; not from nature but
from the God of nature; and therefore they must needs be infinitely
greater in himself. He compares his concern for his people to that of a
father for his children (Ps. ciii. 13), nay, to that of a mother, which
is usually more tender, Isa. lxvi. 13; xlix. 14, 15. But here it is
supposed, that his love, and tenderness, and goodness, far excel that
of any earthly parent; and therefore it is argued with a much more, and
it is grounded upon this undoubted truth, that God is a better Father,
infinitely better than any earthly parents are; his thoughts are above
theirs. Our earthly fathers have taken care of us; we have taken care
of our children; much more will God take care of his; for they are
evil, originally so; the degenerate seed of fallen Adam; they have lost
much of the good nature that belonged to humanity, and among other
corruptions, have that of crossness and unkindness in them; yet they
give good things to their children, and they know how to give, suitably
and seasonably; much more will God, for he takes up when they forsake,
Ps. xxvii. 10. And, First, God is more knowing; parents are often
foolishly fond, but God is wise, infinitely so; he knows what we need,
what we desire, and what is fit for us. Secondly, God is more kind. If
all the compassions of all the tender fathers in the world were crowded
into the bowels of one, yet compared with the tender mercies of our
God, they would be but as a candle to the sun, or a drop to the ocean.
God is more rich, and more ready to give to his children than the
fathers of our flesh can be; for he is the Father of our spirits, an
ever-loving, ever-living Father. The bowels of Fathers yearn even
towards undutiful children, towards prodigals, as David's toward
Absalom, and will not all this serve to silence disbelief?
The Sermon on the Mount.
12 Therefore all things whatsoever ye would that men should do to you,
do ye even so to them: for this is the law and the prophets. 13 Enter
ye in at the strait gate: for wide is the gate, and broad is the way,
that leadeth to destruction, and many there be which go in thereat:
14 Because strait is the gate, and narrow is the way, which leadeth
unto life, and few there be that find it.
Our Lord Jesus here presses upon us that righteousness towards men
which is an essential branch of true religion, and that religion
towards God which is an essential branch of universal righteousness.
I. We must make righteousness our rule, and be ruled by it, v. 12.
Therefore, lay this down for your principle, to do as you would be done
by; therefore, that you may conform to the foregoing precepts, which
are particular, that you may not judge and censure others, go by this
rule in general; (you would not be censured, therefore do not censure),
Or that you may have the benefit of the foregoing promises. Fitly is
the law of justice subjoined to the law of prayer, for unless we be
honest in our conversation, God will not hear our prayers, Isa. i.
15-17; lviii. 6, 9; Zech. vii. 9, 13. We cannot expect to receive good
things from God, if we do not fair things, and that which is honest,
and lovely, and of good report among men. We must not only be devout,
but honest, else our devotion is but hypocrisy. Now here we have,
1. The rule of justice laid down; Whatsoever ye would that men should
do to you, do you even so to them. Christ came to teach us, not only
what we are to know and believe, but what we are to do; what we are to
do, not only toward God, but toward men; not only towards our
fellow-disciples, those of our party and persuasion, but towards men in
general, all with whom we have to do. The golden rule of equity is, to
do to others as we would they should do to us. Alexander Severus, a
heathen emperor, was a great admirer of this rule, had it written upon
the walls of his closet, often quoted it in giving judgment, honoured
Christ, and favoured Christians for the sake of it. Quod tibi, hoc
alteri--do to others as you would they should do to you. Take it
negatively (Quod tibi fieri non vis, ne alteri feceris), or positively,
it comes all to the same. We must not do to others the evil they have
done us, nor the evil which they would do to us, if it were in their
power; nor may we do that which we think, if it were done to us, we
could bear contentedly, but what we desire should be done to us. This
is grounded upon that great commandment, Thou shalt love thy neighbor
as thyself. As we must bear the same affection to our neighbour that we
would have borne to ourselves, so we must do the same good offices. The
meaning of this rule lies in three things. (1.) We must do that to our
neighbour which we ourselves acknowledge to be fit and reasonable: the
appeal is made to our own judgment, and the discovery of our judgment
is referred to that which is our own will and expectation, when it is
our own case. (2.) We must put other people upon the level with
ourselves, and reckon we are as much obliged to them, as they to us. We
are as much bound to the duty of justice as they, and they as much
entitled to the benefit of it as we. (3.) We must, in our dealings with
men, suppose ourselves in the same particular case and circumstances
with those we have to do with, and deal accordingly. If I were making
such a one's bargain, labouring under such a one's infirmity and
affliction, how should I desire and expect to be treated? And this is a
just supposition, because we know not how soon their case may really be
ours: at least we may fear, lest God by his judgments should do to us
as we have done to others, if we have not done as we would be done by.
2. A reason given to enforce this rule; This is the law and the
prophets. It is the summary of that second great commandment, which is
one of the two, on which hang all the law and the prophets, ch. xxii.
40. We have not this in so many words, either in the law or the
prophets, but it is the concurring language of the whole. All that is
there said concerning our duty towards our neighbour (and that is no
little) may be reduced to this rule. Christ has here adopted it into
this law; so that both the Old Testament and the New agree in
prescribing this to us, to do as we would be done by. By this rule the
law of Christ is commended, but the lives of Christians are condemned
by comparing them with it. Aut hoc non evangelium, authi non
evangelici.--Either this is not the gospel, or these are not
Christians.
II. We must make religion our business, and be intent upon it; we must
be strict and circumspect in our conversation, which is here
represented to us as entering in at a strait gate, and walking on in a
narrow way, v. 13, 14. Observe here,
1. The account that is given of the bad way of sin, and the good way of
holiness. There are but two ways, right and wrong, good and evil; the
way to heaven, and the way to hell; in the one of which we are all of
us walking: no middle place hereafter, no middle way now: the
distinction of the children of men into saints and sinners, godly and
ungodly, will swallow up all to eternity.
Here is, (1.) An account given us of the way of sin and sinners; both
what is the best, and what is the worst of it.
[1.] That which allures multitudes into it, and keeps them in it; the
gate is wide, and the way broad, and there are many travellers in that
way. First, "You will have abundance of liberty in that way; the gate
is wide, and stands wide open to tempt those that go right on their
way. You may go in at this gate with all your lusts about you; it gives
no check to your appetites, to your passions: you may walk in the way
of your heart, and in the sight of your eyes; that gives room enough."
It is a broad way, for there is nothing to hedge in those that walk in
it, but they wander endlessly; a broad way, for there are many paths in
it; there is choice of sinful ways, contrary to each other, but all
paths in this broad way. Secondly, "You will have abundance of company
in that way: many there be that go in at this gate, and walk in this
way." If we follow the multitude, it will be to do evil: if we go with
the crowd, it will be the wrong way. It is natural for us to incline to
go down the stream, and do as the most do; but it is too great a
compliment, to be willing to be damned for company, and to go to hell
with them, because they will not go to heaven with us: if many perish,
we should be the more cautious.
[2.] That which should affright us all from it is, that it leads to
destruction. Death, eternal death, is at the end of it (and the way of
sin tends to it),--everlasting destruction from the presence of the
Lord. Whether it be the high way of open profaneness, or the back way
of close hypocrisy, if it be a way of sin, it will be our ruin, if we
repent not.
(2.) Here is an account given us of the way of holiness.
[1.] What there is in it that frightens many from it; let us know the
worst of it, that we may sit down and count the cost. Christ deals
faithfully with us, and tells us,
First, That the gate is strait. Conversion and regeneration are the
gate, by which we enter into this way, in which we begin a life of
faith and serious godliness; out of a state of sin into a state of
grace we must pass, by the new birth, John iii. 3, 5. This is a strait
gate, hard to find, and hard to get through; like a passage between two
rocks, 1 Sam. xiv. 4. There must be a new heart, and a new spirit, and
old things must pass away. The bent of the soul must be changed,
corrupt habits and customs broken off; what we have been doing all our
days must be undone again. We must swim against the stream; much
opposition must be struggled with, and broken through, from without,
and from within. It is easier to set a man against all the world than
against himself, and yet this must be in conversion. It is a strait
gate, for we must stoop, or we cannot go in at it; we must become as
little children; high thoughts must be brought down; nay, we must
strip, must deny ourselves, put off the world, put off the old man; we
must be willing to forsake all for our interest in Christ. The gate is
strait to all, but to some straiter than others; as to the rich, to
some that have been long prejudiced against religion. The gate is
strait; blessed be God, it is not shut up, nor locked against us, nor
kept with a flaming sword, as it will be shortly, ch. xxv. 10.
Secondly, That the way is narrow. We are not in heaven as soon as we
have got through the strait gate, nor in Canaan as soon as we have got
through the Red Sea; no, we must go through a wilderness, must travel a
narrow way, hedged in by the divine law, which is exceedingly broad,
and that makes the way narrow; self must be denied, the body kept
under, corruptions mortified, that are as a right eye and a right hand;
daily temptations must be resisted; duties must be done that are
against our inclination. We must endure hardness, must wrestle and be
in an agony, must watch in all things, and walk with care and
circumspection. We must go through much tribulation. It is hodos
tethlimmene--an afflicted way, a way hedged about with thorns; blessed
be God, it is not hedged up. The bodies we carry about with us, and the
corruptions remaining in us, make the way of our duty difficult; but,
as the understanding and will grow more and more sound, it will open
and enlarge, and grow more and more pleasant.
Thirdly, The gate being so strait and the way so narrow, it is not
strange that there are but few that find it, and choose it. Many pass
it by, through carelessness; they will not be at the pains to find it;
they are well as they are, and see no need to change their way. Others
look upon it, but shun it; they like not to be so limited and
restrained. Those that are going to heaven are but few, compared to
those that are going to hell; a remnant, a little flock, like the
grape-gleanings of the vintage; as the eight that were saved in the
ark, 1 Pet. iii. 20. In vitia alter alterum trudimus; Quomodo ad
salutem revocari potest, quum nullus retrahit, et populus impellit--In
the ways of vice men urge each other onward: how shall any one be
restored to the path of safety, when impelled forwards by the
multitude, without any counteracting influence? Seneca, Epist. 29. This
discourages many: they are loth to be singular, to be solitary; but
instead of stumbling at this, say rather, If so few are going to
heaven, there shall be one the more for me.
[2.] Let us see what there is in this way, which, notwithstanding this,
should invite us all to it; it leads to life, to present comfort in the
favour of God, which is the life of the soul; to eternal bliss, the
hope of which, at the end of our way, should reconcile us to all the
difficulties and inconveniences of the road. Life and godliness are put
together (2 Pet. i. 3); The gate is strait and the way narrow and
up-hill, but one hour in heaven will make amends for it.
2. The great concern and duty of every one of us, in consideration of
all this; Enter ye in at the strait gate. The matter is fairly stated;
life and death, good and evil, are set before us; both the ways, and
both the ends: now let the matter be taken entire, and considered
impartially, and then choose you this day which you will walk in; nay,
the matter determines itself, and will not admit of a debate. No man,
in his wits, would choose to go to the gallows, because it is a smooth,
pleasant way to it, nor refuse the offer of a palace and a throne,
because it is a rough, dirty way to it; yet such absurdities as these
are men guilty of, in the concerns of their souls. Delay not,
therefore; deliberate not any longer, but enter ye in at the strait
gate; knock at it by sincere and constant prayers and endeavors, and it
shall be opened; nay, a wide door shall be opened, and an effectual
one. It is true, we can neither go in, nor go on, without the
assistance of divine grace; but it is as true, that grace is freely
offered, and shall not be wanting to those that seek it, and submit to
it. Conversion is hard work, but it is needful, and, blessed be God, it
is not impossible if we strive, Luke xiii. 24.
The Sermon on the Mount.
15 Beware of false prophets, which come to you in sheep's clothing, but
inwardly they are ravening wolves. 16 Ye shall know them by their
fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even
so every good tree bringeth forth good fruit; but a corrupt tree
bringeth forth evil fruit. 18 A good tree cannot bring forth evil
fruit, neither can a corrupt tree bring forth good fruit. 19 Every
tree that bringeth not forth good fruit is hewn down, and cast into the
fire. 20 Wherefore by their fruits ye shall know them.
We have here a caution against false prophets, to take heed that we be
not deceived and imposed upon by them. Prophets are properly such as
foretel things to come; there are some mentioned in the Old Testament,
who pretended to that without warrant, and the event disproved their
pretensions, as Zedekiah, 1 Kings xxii. 11, and another Zedekiah, Jer.
xxix. 21. But prophets did also teach the people their duty, so that
false prophets here are false teachers. Christ being a Prophet and a
Teacher come from God, and designing to send abroad teachers under him,
gives warning to all to take heed of counterfeits, who, instead of
healing souls with wholesome doctrine, as they pretend, would poison
them.
They are false teachers and false prophets, 1. Who produce false
commissions, who pretend to have immediate warrant and direction from
God to set up for prophets, and to be divinely inspired, when they are
not so. Though their doctrine may be true, we are to beware of them as
false prophets. False apostles are those who say they are apostles, and
are not (Rev. ii. 2); such are false prophets. "Take heed of those who
pretend to revelation, and admit them not without sufficient proof,
lest that one absurdity being admitted, a thousand follow." 2. Who
preach false doctrine in those things that are essential to religion;
who teach that which is contrary to the truth as it is in Jesus, to the
truth which is accordingly to godliness. The former seems to be the
proper notion of pseudo-propheta, a false or pretending prophet, but
commonly the latter falls in with it; for who would hang out false
colours, but with design, under pretence of them, the more successfully
to attack the truth. "Well, beware of them, suspect them, try them, and
when you have discovered their falsehood, avoid them, have nothing to
do with them. Stand upon your guard against this temptation, which
commonly attends the days of reformation, and the breakings out of
divine light in more than ordinary strength and splendour." When God's
work is revived, Satan and his agents are most busy. Here is,
I. A good reason for this caution, Beware of them, for they are wolves
in sheep's clothing, v. 15.
1. We have need to be very cautious, because their pretences are very
fair and plausible, and such as will deceive us, if we be not upon our
guard. They come in sheep's clothing, in the habit of prophets, which
was plain and coarse, and unwrought; they wear a rough garment to
deceive, Zech. xiii. 4. Elijah's mantle the Septuagint calls he
melote--a sheep-skin mantle. We must take heed of being imposed upon by
men's dress and garb, as by that of the scribes, who desire to walk in
long robes, Luke xx. 46. Or it may be taken figuratively; they pretend
to be sheep, and outwardly appear so innocent, harmless, meek, useful,
and all that is good, as to be excelled by none; they feign themselves
to be just men, and for the sake of their clothing are admitted among
the sheep, which gives them an opportunity of doing them a mischief ere
they are aware. They and their errors are gilded with the specious
pretences of sanctity and devotion. Satan turns himself into an angel
of light, 2 Cor. xi. 13, 14. The enemy has horns like a lamb (Rev.
xiii. 11); faces of men, Rev. ix. 7, 8. Seducers in language and
carriage are soft as wool, Rom. xvi. 18; Isa. xxx. 10.
2. Because under these pretensions their designs are very malicious and
mischievous; inwardly they are ravening wolves. Every hypocrite is a
goat in sheep's clothing; not only not a sheep, but the worst enemy the
sheep has, that comes not but to tear and devour, to scatter the sheep
(John x. 12), to drive them from God, and from one another, into
crooked paths. Those that would cheat us of any truth, and possess us
with error, whatever they pretend, design mischief to our souls. Paul
calls them grievous wolves, Acts xx. 29. They raven for themselves,
serve their own belly (Rom. xvi. 18), make a prey of you, make a gain
of you. Now since it is so easy a thing, and withal so dangerous, to be
cheated, Beware of false prophets.
II. Here is a good rule to go by in this caution; we must prove all
things (1 Thess. v. 21), try the spirits (1 John iv. 1), and here we
have a touchstone; ye shall know them by their fruits, v. 16-20.
Observe,
1. The illustration of this comparison, of the fruit's being the
discovery of the tree. You cannot always distinguish them by their bark
and leaves, nor by the spreading of their boughs, but by their fruits
ye shall know them. The fruit is according to the tree. Men may, in
their professions, put a force upon their nature, and contradict their
inward principles, but the stream and bent of their practices will
agree with them. Christ insists upon this, the agreeableness between
the fruit and the tree, which is such as that, (1.) If you know what
the tree is, you may know what fruit to expect. Never look to gather
grapes from thorns, nor figs from thistles; it is not in their nature
to produce such fruits. An apple may be stuck, or a bunch of grapes may
hang, upon a thorn; so may a good truth, a good word or action, be
found in a bad man, but you may be sure it never grew there. Note, [1.]
Corrupt, vicious, unsanctified hearts are like thorns and thistles,
which came in with sin, are worthless, vexing, and for the fire at
last. [2.] Good works are good fruit, like grapes and figs, pleasing to
God and profitable to men. [3.] This good fruit is never to be expected
from bad men, and more than a clean thing out of an unclean: they want
an influencing acceptable principle. Out of an evil treasure will be
brought forth evil things. (2.) On the other hand, if you know what the
fruit is, you may, by that, perceive what the tree is. A good tree
cannot bring forth evil fruit; and a corrupt tree cannot bring forth
good fruit, nay, it cannot but bring forth evil fruit. But then that
must be reckoned the fruit of the tree which it brings forth naturally
and which is its genuine product--which it brings forth plentifully and
constantly and which is its usual product. Men are known, not by
particular acts, but by the course and tenour of their conversation,
and by the more frequent acts, especially those that appear to be free,
and most their own, and least under the influence of external motives
and inducements.
2. The application of this to the false prophets.
(1.) By way of terror and threatening (v. 19); Every tree that brings
not forth good fruit is hewn down. This very saying John the Baptist
had used, ch. iii. 10. Christ could have spoken the same sense in other
words; could have altered it, or given it a new turn; but he thought it
no disparagement to him to say the same that John had said before him;
let not ministers be ambitious of coining new expressions, nor people's
ears itch for novelties; to write and speak the same things must not be
grievous, for it is safe. Here is, [1.] The description of barren
trees; they are trees that do not bring forth good fruit; though there
be fruit, if it be not good fruit (though that be done, which for the
matter of it is good, if it be not done well, in a right manner, and
for a right end), the tree is accounted barren. [2.] The doom of barren
trees; they are, that is, certainly they shall be, hewn down, and cast
into the fire; God will deal with them as men use to deal with dry
trees that cumber the ground: he will mark them by some signal tokens
of his displeasure, he will bark them by stripping them of their parts
and gifts, and will cut them down by death, and cast them into the fire
of hell, a fire blown with the bellows of God's wrath, and fed with the
wood of barren trees. Compare this with Ezek. xxxi. 12, 13; Dan. iv.
14; John xv. 6.
(2.) By way of trial; By their fruits ye shall know them.
[1.] By the fruits of their persons, their words and actions, and the
course of their conversation. If you would know whether they be right
or not, observe how they live; their works will testify for them or
against them. The scribes and Pharisees sat in Moses's chair, and
taught the law, but they were proud, and covetous, and false, and
oppressive, and therefore Christ warned him disciples to beware of them
and of their leaven, Mark xii. 38. If men pretend to be prophets and
are immoral, that disproves their pretensions; those are no true
friends to the cross of Christ, whatever they profess, whose God is
their belly, and whose mind earthly things, Phil. iii. 18, 19. Those
are not taught nor sent of the holy God, whose lives evidence that they
are led by the unclean spirit. God puts the treasure into earthen
vessels, but not into such corrupt vessels: they may declare God's
statutes, but what have they to do to declare them?
[2.] By the fruits of their doctrine; their fruits as prophets: not
that this is the only way, but it is one way, of trying doctrines,
whether they be of God or not. What do they tend to do? What affections
and practices will they lead those into, that embrace them? If the
doctrine be of God, it will tend to promote serious piety, humility,
charity, holiness, and love, with other Christian graces; but if, on
the contrary, the doctrines these prophets preach have a manifest
tendency to make people proud, worldly, and contentious, to make them
loose and careless in their conversations, unjust or uncharitable,
factious or disturbers of the public peace; if it indulge carnal
liberty, and take people off from governing themselves and their
families by the strict rules of the narrow way, we may conclude, that
this persuasion comes not of him that calleth us, Gal. v. 8. This
wisdom is from above, James iii. 15. Faith and a good conscience are
held together, 1 Tim. i. 19; iii. 9. Note, Doctrines of doubtful
disputation must be tried by graces and duties of confessed certainty:
those opinions come not from God that lead to sin: but if we cannot
know them by their fruits, we must have recourse to the great
touchstone, to the law, and to the testimony; do they speak according
to that rule?
The Sermon on the Mount.
21 Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of my Father which is in
heaven. 22 Many will say to me in that day, Lord, Lord, have we not
prophesied in thy name? and in thy name have cast out devils? and in
thy name done many wonderful works? 23 And then will I profess unto
them, I never knew you: depart from me, ye that work iniquity. 24
Therefore whosoever heareth these sayings of mine, and doeth them, I
will liken him unto a wise man, which built his house upon a rock: 25
And the rain descended, and the floods came, and the winds blew, and
beat upon that house; and it fell not: for it was founded upon a rock.
26 And every one that heareth these sayings of mine, and doeth them
not, shall be likened unto a foolish man, which built his house upon
the sand: 27 And the rain descended, and the floods came, and the
winds blew, and beat upon that house; and it fell: and great was the
fall of it. 28 And it came to pass, when Jesus had ended these
sayings, the people were astonished at his doctrine: 29 For he taught
them as one having authority, and not as the scribes.
We have here the conclusion of this long and excellent sermon, the
scope of which is to show the indispensable necessity of obedience to
the commands of Christ; this is designed to clench the nail, that it
might fix in a sure place: he speaks this to his disciples, that sat at
his feet whenever he preached, and followed him wherever he went. Had
he sought his own praise among men, he would have said, that was
enough; but the religion he came to establish is in power, not in word
only (1 Cor. iv. 20), and therefore something more is necessary.
I. He shows, by a plain remonstrance, that an outward profession of
religion, however remarkable, will not bring us to heaven, unless there
be a correspondent conversation, v. 21-23. All judgment is committed to
our Lord Jesus; the keys are put into his hand; he has power to
prescribe new terms of life and death, and to judge men according to
them: now this is a solemn declaration pursuant to that power. Observe
here,
1. Christ's law laid down, v. 21. Not every one that saith, Lord, Lord,
shall enter into the kingdom of heaven, into the kingdom of grace and
glory. It is an answer to that question, Ps. xv. 1. Who shall sojourn
in thy tabernacle?--the church militant; and who shall dwell in thy
holy hill?--the church triumphant. Christ here shows,
(1.) That it will not suffice to say, Lord, Lord; in word and tongue to
own Christ for our Master, and to make addresses to him, and
professions of him accordingly: in prayer to God, in discourse with
men, we must call Christ, Lord, Lord; we say well, for so he is (John
xiii. 13); but can we imagine that this is enough to bring us to
heaven, that such a piece of formality as this should be so
recompensed, or that he who knows and requires the heart should be so
put off with shows for substance? Compliments among men are pieces of
civility that are returned with compliments, but they are never paid as
real services; and can they then be of an account with Christ? There
may be a seeming importunity in prayer, Lord, Lord: but if inward
impressions be not answerable to outward expressions, we are but as
sounding brass and a tinkling cymbal. This is not to take us off from
saying, Lord, Lord; from praying, and being earnest in prayer, from
professing Christ's name, and being bold in professing it, but from
resting in these, in the form of godliness, without the power.
(2.) That it is necessary to our happiness that we do the will of
Christ, which is indeed the will of his Father in heaven. The will of
God, as Christ's Father, is his will in the gospel, for there he is
made known, as the Father of our Lord Jesus Christ: and in him our
Father. Now this is his will, that we believe in Christ, that we repent
of sin, that we live a holy life, that we love one another. This is his
will, even our sanctification. If we comply not with the will of God,
we mock Christ in calling him Lord, as those did who put on him a
gorgeous robe, and said, Hail, King of the Jews. Saying and doing are
two things, often parted in conversation of men: he that said, I go,
sir, stirred never a step (ch. xxi. 30); but these two things God has
joined in his command, and let no man that puts them asunder think to
enter into the kingdom of heaven.
2. The hypocrite's plea against the strictness of this law, offering
other things in lieu of obedience, v. 22. The plea is supposed to be in
that day, that great day, when every man shall appear in his own
colours; when the secrets of all hearts shall be manifest, and among
the rest, the secret pretences with which sinners now support their
vain hopes. Christ knows the strength of their cause, and it is but
weakness; what they now harbour in their bosoms, they will then produce
in arrest of judgment to stay the doom, but it will be in vain. They
put in their plea with great importunity, Lord, Lord; and with great
confidence, appealing to Christ concerning it; Lord, does thou not
know, (1.) That we have prophesied in thy name? Yes, it may be so;
Balaam and Caiaphas were overruled to prophesy, and Saul was against
his will among the prophets, yet that did not save them. These
prophesied in his name, but he did not send them; they only made use of
his name to serve a turn. Note, A man may be a preacher, may have gifts
for the ministry, and an external call to it, and perhaps some success
in it, and yet be a wicked man; may help others to heaven, and yet come
short himself. (2.) That in thy name we have cast out devils? That may
be too; Judas cast out devils, and yet was a son of perdition. Origen
says, that in his time so prevalent was the name of Christ to cast out
devils, that sometimes it availed when named by wicked Christians. A
man might cast devils out of others, and yet have a devil, nay, be a
devil himself. (3.) That in thy name we have done many wonderful works.
There may be a faith of miracles, where there is no justifying faith;
none of that faith which works by love and obedience. Gifts of tongues
and healing would recommend men to the world, but it is real holiness
or sanctification that is accepted of God. Grace and love are a more
excellent way than removing mountains, or speaking with the tongues of
men and of angels, 1 Cor. xiii. 1, 2. Grace will bring a man to heaven
without working miracles, but working miracles will never bring a man
to heaven without grace. Observe, That which their heart was upon, in
doing these works, and which they confided in, was the wonderfulness of
them. Simon Magus wondered at the miracles (Acts viii. 13), and
therefore would give any money for power to do the like. Observe, They
had not many good works to plead: they could not pretend to have done
many gracious works of piety and charity; one such would have passed
better in their account than many wonderful works, which availed not at
all, while they persisted in disobedience. Miracles have now ceased,
and with them this plea; but do not carnal hearts still encourage
themselves in their groundless hopes, with the like vain supports? They
think they shall go to heaven, because they have been of good repute
among professors of religion, have kept fasts, and given alms, and have
been preferred in the church; as if this would atone for their reigning
pride, worldliness, and sensuality; and want of love to God and man.
Bethel is their confidence (Jer. xlviii. 13), they are haughty because
of the holy mountain (Zeph. iii. 11); and boast that they are the
temple of the Lord, Jer. vii. 4. Let us take heed of resting in
external privileges and performances, lest we deceive ourselves, and
perish eternally, as multitudes do, with a lie in our right hand.
3. The rejection of this plea as frivolous. The same that is the
Law-Maker (v. 21) is here the Judge according to that law (v. 23), and
he will overrule the plea, will overrule it publicly; he will profess
to them with all possible solemnity, as sentence is passed by the
Judge, I never knew you, and therefore depart from me, ye that work
iniquity.--Observe, (1.) Why, and upon what ground, he rejects them and
their plea--because they were workers for iniquity. Note, It is
possible for men to have a great name for piety, and yet to be workers
of iniquity; and those that are so will receive the greater damnation.
Secret haunts of sin, kept under the cloak of a visible profession,
will be the ruin of the hypocrites. Living in known sin nullifies men's
pretensions, be they ever so specious. (2.) How it is expressed; I
never knew you; "I never owned you as my servants, no, not when you
prophesied in my name, when you were in the height of your profession,
and were most extolled." This intimates, that if he had ever known
them, as the Lord knows them that are his, had ever owned them and
loved them as his, he would have known them, and owned them, and loved
them, to the end; but he never did know them, for he always knew them
to be hypocrites, and rotten at heart, as he did Judas; therefore, says
he, depart from me. Has Christ need of such guests? When he came in the
flesh, he called sinners to him (ch. ix. 13), but when he shall come
again in glory, he will drive sinners from him. They that would not
come to him to be saved, must depart from him to be damned. To depart
from Christ is the very hell of hell; it is the foundation of all the
misery of the damned, to be cut off from all hope of benefit from
Christ and he mediation. Those that go no further in Christ's service
than a bare profession, he does not accept, nor will he own them in the
great day. See from what a height of hope men may fall into the depth
of misery! How they may go to hell, by the gates of heaven! This should
be an awakening word to all Christians. If a preacher, one that cast
out devils, and wrought miracles, be disowned of Christ for working
iniquity; what will become of us, if we be found such? And if we be
such, we shall certainly be found such. At God's bar, a profession of
religion will not bear out any man in the practice and indulgence of
sin; therefore let every one that names the name of Christ, depart from
all iniquity.
II. He shows, by a parable, that hearing these sayings of Christ will
not make us happy, if we do not make conscience of doing them; but that
if we hear them and do them, we are blessed in our deed, v. 24-27.
1. The hearers of Christ's word are here divided into two sorts; some
that hear, and do what they hear; others that hear and do not. Christ
preached now to a mixed multitude, and he thus separates them, one from
the other, as he will at the great day, when all nations shall be
gathered before him. Christ is still speaking from heaven by his word
and Spirits, speaks by ministers, by providences, and of those that
hear him there are two sorts.
(1.) Some that hear his sayings and do them: blessed be God that there
are any such, though comparatively few. To hear Christ is not barely to
give him the hearing, but to obey him. Note, It highly concerns us all
to do what we hear of the saying of Christ. It is a mercy that we hear
his sayings: Blessed are those ears, ch. xiii. 16, 17. But, if we
practise not what we hear, we receive that grace in vain. To do
Christ's sayings is conscientiously to abstain from the sins that he
forbids, and to perform the duties that he requires. Our thoughts and
affections, our words and actions, the temper of our minds, and the
tenour of our lives, must be conformable to the gospel of Christ; that
is the doing he requires. All the sayings of Christ, not only the laws
he has enacted, but the truths he has revealed, must be done by us.
They are a light, not only to our eyes, but to our feet, and are
designed not only to inform our judgments, but to reform our hearts and
lives: nor do we indeed believe them, if we do not live up to them.
Observe, It is not enough to hear Christ's sayings, and understand
them, hear them, and remember them, hear them, and talk of them, repeat
them, dispute for them; but we must hear, and do them. This do, and
thou shalt live. Those only that hear, and do, are blessed (Luke xi.
28; John xiii. 17), and are akin to Christ. ch. xii. 50.
(2.) There are others who hear Christ's sayings and do them not; their
religion rests in bare hearing, and goes no further; like children that
have the rickets, their heads swell with empty notions, and indigested
opinions, but their joints are weak, and they heavy and listless; they
neither can stir, nor care to stir, in any good duty; they hear God's
words, as if they desired to know his ways, like a people that did
righteousness, but they will not do them, Ezek. xxxiii. 30, 31; Isa.
lviii. 2. Thus they deceive themselves, as Micah, who thought himself
happy, because he had a Levite to be his priest, though he had not the
Lord to be his God. The seed is sown, but it never comes up; they see
their spots in the glass of the word, but wash them off, Jam. i. 22,
24. Thus they put a cheat upon their own souls; for it is certain, if
our hearing be not the means of our obedience, it will be the
aggravation of our disobedience. Those who only hear Christ's sayings,
and do them not, sit down in the midway to heaven, and that will never
bring them to their journey's end. They are akin to Christ only by the
half-blood, and our law allows not such to inherit.
2. These two sorts of hearers are here represented in their true
characters, and the state of their case, under the comparison of two
builders; one was wise, and built upon a rock, and his building stood
in a storm; the other foolish, and built upon the sand, and his
building fell.
Now, (1.) The general scope of this parable teaches us that the only
way to make sure work for our souls and eternity is, to hear and do the
sayings of the Lord Jesus, these sayings of his in this sermon upon the
mount, which is wholly practical; some of them seem hard sayings to
flesh and blood, but they must be done; and thus we lay up in store a
good foundation for the time to come (1 Tim. vi. 19); a good bond, so
some read it; a bond of God's making, which secures salvation upon
gospel-terms, that is a good bond; not one of our own devising, which
brings salvation to our own fancies. They make sure the good part, who,
like Mary, when they hear the word of Christ, sit at his feet in
subjection to it: Speak, Lord, for thy servant heareth.
(2.) The particular parts of it teach us divers good lessons.
[1.] That we have every one of us a house to build, and that house is
our hope for heaven. It ought to be our chief and constant care, to
make our calling and election sure, and so we make our salvation sure;
to secure a title to heaven's happiness, and then to get the
comfortable evidence of it; to make it sure, and sure to ourselves,
that when we fail, we shall be received into everlasting habitations.
Many never mind this: it is the furthest thing from their thoughts;
they are building for this world, as if they were to be here always,
but take no care to build for another world. All who take upon them a
profession of religion, profess to enquire, what they shall do to be
saved; how they may get to heaven at last, and may have a well-grounded
hope of it in the mean time.
[2.] That there is a rock provided for us to build this house upon, and
that rock is Christ. He is laid for a foundation, and other foundation
can no man lay, Isa. xxviii. 16; 1 Cor. iii. 11. He is our Hope, 1 Tim.
i. 1. Christ in us is so; we must ground our hopes of heaven upon the
fulness of Christ's merit, for the pardon of sin, the power of his
Spirit, for the sanctification of our nature, and the prevalency of his
intercession, for the conveyance of all that good which he has
purchased for us. There is that in him, as he is made known, and made
over, to us in the gospel, which is sufficient to redress all our
grievances, and to answer all the necessities of our case, so that he
is a Saviour to the uttermost. The church is built upon this Rock, and
so is every believer. He is strong and immovable as a rock; we may
venture our all upon him, and shall not be made ashamed of our hope.
[3.] That there is a remnant, who by hearing and doing the sayings of
Christ, build their hopes upon this Rock; and it is their wisdom.
Christ is our only Way to the Father, and the obedience of faith is our
only way to Christ: for to them that obey him, and to them only, he
becomes the Author of eternal salvation. Those build upon Christ, who
having sincerely consented to him, as their Prince and Saviour, make it
their constant care to conform to all the rules of his holy religion,
and therein depend entirely upon him for assistance from God, and
acceptance with him, and count every thing but loss and dung that they
may win Christ, and be found in him. Building upon a rock requires care
and pains: they that would make their calling and election sure, must
give diligence. They are wise builders who begin to build so as they
may be able to finish (Luke xiv. 30), and therefore lay a firm
foundation.
[4.] That there are many who profess that they hope to go to heaven,
but despise this Rock, and build their hopes upon the sand; which is
done without much pains, but it is their folly. Every thing besides
Christ is sand. Some build their hopes upon their worldly prosperity,
as if they were a sure token of God's favour, Hos. xii. 8. Others upon
their external profession of religion, the privileges they enjoy, and
the performances they go through in that profession, and the reputation
they have got by it. They are called Christians, were baptized, go to
church, hear Christ's word, say their prayers, and do nobody any harm,
and, if they perish, God help a great many! This is the light of their
own fire, which they walk in; this is that, upon which, with a great
deal of assurance, they venture; but it is all sand, too weak to bear
such a fabric as our hopes of heaven.
[5.] That there is a storm coming, that will try what our hopes are
bottomed on; will try every man's work (1 Cor. iii. 13); will discover
the foundation, Hab. iii. 13. Rain, and floods, and wind, will beat
upon the house; the trial is sometimes in this world; when tribulation
and persecution arise because of the word, then it will be seen, who
only heard the word, and who heard and practiced it; then when we have
occasion to use our hopes, it will be tried whether they were right,
and well-grounded, or not. However, when death and judgment come, then
the storm comes, and it will undoubtedly come, how calm soever things
may be with us now. Then every thing else will fail us but these hopes,
and then, if ever, they will be turned into everlasting fruition.
[6.] That those hopes which are built upon Christ the Rock will stand,
and will stand the builder in stead when the storm comes; they will be
his preservation, both from desertion, and from prevailing disquiet.
His profession will not wither; his comforts will not fail; they will
be his strength and song, as an anchor of the soul, sure and steadfast.
When he comes to the last encounter, those hopes will take off the
terror of death and the grave; will carry him cheerfully through that
dark valley; will be approved by the Judge; will stand the test of the
great day; and will be crowned with endless glory, 2 Cor. i. 12; 2 Tim.
iv. 7, 8. Blessed is that servant, whom his Lord, when he comes, finds
so doing, so hoping.
[7.] That those hopes which foolish builders ground upon any thing but
Christ, will certainly fail them on a stormy day; will yield them no
true comfort and satisfaction in trouble, in the hour of death, and in
the day of judgment; will be no fence against temptations to apostacy,
in a time of persecution. When God takes away the soul, where is the
hope of the hypocrite? Job xxvii. 8. It is as the spider's web, and as
the giving up of the ghost. He shall lean upon his house, but it shall
not stand, Job viii. 14, 15. It fell in the storm, when the builder had
most need of it, and expected it would be a shelter to him. It fell
when it was too late to build another: when a wicked man dies, his
expectation perishes; then, when he thought it would have been turned
into fruition, it fell, and great was the fall of it. It was a great
disappointment to the builder; the shame and loss were great. The
higher men's hopes have been raised, the lower they fall. It is the
sorest ruin of all that attends formal professors; witness Capernaum's
doom.
III. In the two last verses, we are told what impressions Christ's
discourse made upon the auditory. It was an excellent sermon; and it is
probable that he said more than is here recorded; and doubtless the
delivery of it from the mouth of him, into whose lips grace was poured,
did mightily set if off. Now, 1. They were astonished at this doctrine;
it is to be feared that few of them were brought by it to follow him:
but for the present, they were filled with wonder. Note, It is possible
for people to admire good preaching, and yet to remain in ignorance and
unbelief; to be astonished, and yet not sanctified. 2. The reason was
because he taught them as one having authority, and not as the scribes.
The scribes pretended to as much authority as any teachers whatsoever,
and were supported by all the external advantages that could be
obtained, but their preaching was mean, and flat, and jejune: they
spake as those what were not themselves masters of what they preached:
the word did not come from them with any life or force; they delivered
it as a school-boy says his lesson; but Christ delivered his discourse,
as a judge gives his charge. He did indeed, dominari in
conscionibus--deliver his discourses with a tone of authority; his
lessons were law; his word a word of command. Christ, upon the
mountain, showed more true authority, than the scribes in Moses's seat.
Thus when Christ teaches by his Spirit in the soul, he teaches with
authority. He says, Let there be light, and there is light.
__________________________________________________________________
M A T T H E W.
CHAP. VIII.
The evangelist having, in the foregoing chapters, given us a specimen
of our Lord's preaching, proceeds now to give some instances of the
miracles he wrought, which prove him a Teacher come from God, and the
great Healer of a diseased world. In this chapter we have, I. Christ's
cleansing of a leper, ver. 1-4. II. His curing a palsy and fever, ver.
5-18. III. His communing with two that were disposed to follow him,
ver. 19-22. IV. His controlling the tempest, ver. 23-27. V. His casting
out devils, ver. 28-34.
The Leper Healed.
1 When he was come down from the mountain, great multitudes followed
him. 2 And, behold, there came a leper and worshipped him, saying,
Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth
his hand, and touched him, saying, I will; be thou clean. And
immediately his leprosy was cleansed. 4 And Jesus saith unto him, See
thou tell no man; but go thy way, show thyself to the priest, and offer
the gift that Moses commanded, for a testimony unto them.
The first verse refers to the close of the foregoing sermon: the people
that heard him were astonished at his doctrine; and the effect was,
that when he came down from the mountain, great multitudes followed
him; though he was so strict a Lawgiver, and so faithful a Reprover,
they diligently attended him, and were loth to disperse, and go from
him. Note, They to whom Christ has manifested himself, cannot but
desire to be better acquainted with him. They who know much of Christ
should covet to know more; and then shall we know, if we thus follow on
to know the Lord. It is pleasing to see people so well affected to
Christ, as to think they can never hear enough of him; so well affected
to the best things, as thus to flock after good preaching, and to
follow the Lamb withersoever he goes. Now was Jacob's prophecy
concerning the Messiah fulfilled, that unto him shall the gathering of
the people be; yet they who gathered to him did not cleave to him. They
who followed him closely and constantly were but few, compared with the
multitudes that were but followers at large.
In these verses we have an account of Christ's cleansing a leper. It
should seem, by comparing Mark i. 40, and Luke v. 12, that this
passage, though placed, by St. Matthew, after the sermon on the mount,
because he would give account of his doctrine first, and then of his
miracles, happened some time before; but that is not at all material.
This is fitly recorded with the first of Christ's miracles, 1. Because
the leprosy was looked upon, among the Jews, as a particular mark of
God's displeasure: hence we find Miriam, Gehazi, and Uzziah, smitten
with leprosy for some one particular sin; and therefore Christ, to show
that he came to turn away the wrath of God, by taking away sin, began
with the cure of a leper. 2. Because this disease, as it was supposed
to come immediately from the hand of God, so also it was supposed to be
removed immediately by his hand, and therefore it was not attempted to
be cured by physicians, but was put under the inspection of the
priests, the Lord's ministers, who waited to see what God would do. And
its being in a garment, or in the walls of a house, was altogether
supernatural: and it should seem to be a disease of a quite different
nature from what we now call the leprosy. The king of Israel said, Am I
God, that I am sent to, to recover a man of a leprosy? 2 Kings v. 7.
Christ proved himself God, by recovering many from the leprosy, and
authorizing his disciples, in his name, to do so too (ch. x. 8), and it
is put among the proofs of his being the Messiah, ch. xi. 5. He also
showed himself to be the Saviour of his people from their sins; for
though every disease is both the fruit of sin, and a figure of it, as
the disorder of the soul, yet the leprosy was in a special manner so;
for it contracted such a pollution, and obliged to such a separation
from holy things, as no other disease did; and therefore in the laws
concerning it (Lev. xiii. and xiv.), it is treated, not as a sickness,
but as an uncleanness; the priest was to pronounce the party clean or
unclean, according to the indications: but the honour of making the
lepers clean was reserved for Christ, who was to do it as the High
Priest of our profession; he comes to do that which the law could not
do, in that it was weak through the flesh, Rom. viii. 3. The law
discovered sin (for by the law is the knowledge of sin), and pronounced
sinners unclean; it shut them up (Gal. iii. 23), as the priest did the
leper, but could go no further; it could not make the comers thereunto
perfect. But Christ takes away sin; cleanses us from it, and so
perfecteth for ever them that are sanctified. Now here we have,
I. The leper's address to Christ. If this happened, as it is here
placed, after the sermon on the mount, we may suppose that the leper,
though shut out by his disease from the cities of Israel, yet got
within hearing of Christ's sermon, and was encouraged by it to make his
application to him; for he that taught as one having authority, could
heal so; and therefore he came and worshipped him, as one clothed with
a divine power. His address is, Lord, if thou wilt, thou canst make me
clean. The cleaning of him may be considered,
1. As a temporal mercy; a mercy to the body, delivering it from a
disease, which, though it did not threaten life, embittered it. And so
it directs us, not only to apply ourselves to Christ, who has power
over bodily diseases, for the cure of them, but it also teaches us in
what manner to apply ourselves to him; with an assurance of his power,
believing that he is as able to cure diseases now, as he was when on
earth, but with a submission to his will; Lord, if thou wilt, thou
canst. As to temporal mercies, we cannot be so sure of God's will to
bestow them, as we may of his power, for his power in them is unlimited
by a regard to his glory and our good: when we cannot be sure of his
will, we may be sure of his wisdom and mercy, to which we may
cheerfully refer ourselves; Thy will be done: and this makes the
expectation easy, and the event, when it comes, comfortable.
2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out
from communion with God, to which that we maybe restored, it is
necessary that we be cleansed from this leprosy, and this ought to be
our great concern. Now observe, It is our comfort when we apply
ourselves to Christ, as the great Physician, that if he will, he can
make us clean; and we should, with an humble, believing boldness, go to
him and tell him so. That is, (1.) We must rest ourselves upon his
power; we must be confident of this, that Christ can make us clean. No
guilt is so great but that there is a sufficiency in his righteousness
to atone for it; no corruption so strong, but there is a sufficiency in
his grace to subdue it. God would not appoint a physician to his
hospital that is not par negotio--every way qualified for the
undertaking. (2.) We must recommend ourselves to his pity; we cannot
demand it as a debt, but we must humbly request it as a favour; "Lord,
if thou wilt. I throw myself at thy feet, and if I perish, I will
perish there."
II. Christ's answer to this address, which was very kind, v. 3.
1. He put forth his hand and touched him. The leprosy was a noisome,
loathsome disease, yet Christ touched him; for he did not disdain to
converse with publicans and sinners, to do them good. There was a
ceremonial pollution contracted by the touch of a leper; but Christ
would show, that when he conversed with sinners, he was in no danger of
being infected by them, for the prince of this world had nothing in
him. If we touch pitch, we are defiled; but Christ was separate from
sinners, even when he lived among them.
2. He said, I will, be thou clean. He did not say, as Elisha to Naaman,
Go, wash in Jordan; did not put him upon a tedious, troublesome,
chargeable course of a physic, but spake the word and healed him. (1.)
Here is a word of kindness, I will; I am as willing to help thee, as
thou art to be helped. Note, They who by faith apply themselves to
Christ for mercy and grace, may be sure that he is willing, freely
willing, to give them the mercy and grace they come to him for. Christ
is a Physician, that does not need to be sought for, he is always in
the way; does not need to be urged, while we are yet speaking, he
hears; does not need to be feed, he heals freely, not for price nor
reward. He has given all possible demonstration, that he is as willing
as he is able to save sinners. (2.) A word of power, Be thou clean.
Both a power of authority, and a power of energy, are exerted in this
word. Christ heals by a word of command to us; Be thou clean; "Be
willing to be clean, and use the means; cleanse thyself from all
filthiness;" but there goes along with this a word of command
concerning us, a word that does the work; I will that thou be clean.
Such a word as this is necessary to the cure, and effectual for it; and
the Almighty grace which speaks it, shall not be wanting to those who
truly desire it.
III. The happy change hereby wrought: Immediately his leprosy was
cleansed. Nature works gradually, but the God of nature works
immediately; he speaks it, it is done; and yet he works effectually; he
commands, and it stands fast. One of the first miracles Moses wrought,
was curing himself of a leprosy (Exod. iv. 7), for the priests under
the law offered sacrifices first for their own sin; but one of Christ's
first miracles was curing another of leprosy, for he had no sin of his
own to atone for.
IV. The after-directions Christ gave him. It is fit that they who are
cured by Christ should ever after be ruled by him.
1. See thou tell no man; "Tell no man till thou has shown thyself to
the priest, and he has pronounced thee clean; and so thou hast a legal
proof, both that thou wast before a leper, and art now thoroughly
cleansed." Christ would have his miracles to appear in their full light
and evidence, and not to be published till they could appear so. Note,
They that preach the truths of Christ should be able to prove them; to
defend what they preach, and convince gainsayers. "Tell no man, till
thou hast showed thyself to the priest, lest if he hear who cured thee,
he should out of spite deny to give thee a certificate of the cure, and
so keep thee under confinement." Such were the priests in Christ's
time, that they who had any thing to do with them had need to have been
as wise as serpents.
2. Go show thyself to the priest, according to the law, Lev. xiv. 2.
Christ took care to have the law observed, lest he should give offence,
and to show that he will have order kept up, and good discipline and
respect paid to those that are in office. It may be of use to those
that are cleansed of their spiritual leprosy, to have recourse to
Christ's ministers, and to open their case to them, that they may
assist them in their enquiries into their spiritual state, and advise,
and comfort, and pray for them.
3. Offer the gift that Moses commanded, in token of thankfulness to
God, and recompence to the priest for his pains; and this for a
testimony unto them; either, (1.) Which Moses commanded for a
testimony: the ceremonial laws were testimonies of God's authority over
them, care of them, and of that grace which should afterwards be
revealed. Or, (2.) "Do thou offer it for a testimony, and let the
priest know who cleansed thee, and how; and it shall be a testimony,
that there is one among them who does that which the high priest cannot
do. Let it remain upon record as a witness of my power, and a testimony
for me to them, if they will use it and improve it; but against them,
if they will not:" for so Christ's word and works are testimonies.
Christ Heals the Centurion's Servant.
5 And when Jesus was entered into Capernaum, there came unto him a
centurion, beseeching him, 6 And saying, Lord, my servant lieth at
home sick of the palsy, grievously tormented. 7 And Jesus saith unto
him, I will come and heal him. 8 The centurion answered and said,
Lord, I am not worthy that thou shouldest come under my roof: but speak
the word only, and my servant shall be healed. 9 For I am a man under
authority, having soldiers under me: and I say to this man, Go, and he
goeth; and to another, Come, and he cometh; and to my servant, Do this,
and he doeth it. 10 When Jesus heard it, he marvelled, and said to
them that followed, Verily I say unto you, I have not found so great
faith, no, not in Israel. 11 And I say unto you, That many shall come
from the east and west, and shall sit down with Abraham, and Isaac, and
Jacob, in the kingdom of heaven. 12 But the children of the kingdom
shall be cast out into outer darkness: there shall be weeping and
gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way;
and as thou hast believed, so be it done unto thee. And his servant was
healed in the selfsame hour.
We have here an account of Christ's curing the centurion's servant of a
palsy. This was done at Capernaum, where Christ now dwelt, ch. iv. 13.
Christ went about doing good, and came home to do good too; every place
he came to was the better for him.
The persons Christ had now to do with were,
1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of
the army; probably commander-in-chief of that part of the Roman army
which was quartered at Capernaum, and kept garrison there. (1.) Though
he was a soldier (and a little piety commonly goes a great way with men
of that profession), yet he was a godly man; he was eminently so. Note,
God has his remnant among all sorts of people. No man's calling or
place in the world will be an excuse for his unbelief and impiety; none
shall say in the great day, I had been religious, if I had not been a
soldier; for such there are among the ransomed of the Lord. And
sometimes where grace conquers the unlikely, it is more than a
conqueror; this soldier that was good, was very good. (2.) Though he
was a Roman soldier, and his very dwelling among the Jews was a badge
of their subjection to the Roman yoke, yet Christ, who was King of the
Jews, favoured him; and therein has taught us to do good to our
enemies, and not needlessly to interest ourselves in national enmities.
(3.) Though he was a Gentile, yet Christ countenanced him. It is true,
he went not to any of the Gentile towns (it was the land of Canaan that
was Immanuel's land, Isa. viii. 8), yet he received addresses from
Gentiles; now good old Simeon's word began to be fulfilled, that he
should be a light to lighten the Gentiles, as well as the glory of his
people Israel. Matthew, in annexing this cure to that of the leper, who
was a Jew, intimates this; the leprous Jews Christ touched and cured,
for he preached personally to them; but the paralytic Gentiles he cured
at a distance; for to them he did not go in person, but sent his word
and healed them; yet in them he was more magnified.
2. The centurion's servant; he was the patient. In this also it
appears, that there is no respect of persons with God; for in Christ
Jesus, as there is neither circumcision nor uncircumcision, so there is
neither bond nor free. He is as ready to heal the poorest servant, as
the richest master; for himself took upon him the form of a servant, to
show his regard to the meanest.
Now in the story of the cure of this servant, we may observe an
intercourse or interchanging of graces, very remarkable between Christ
and the centurion. See here,
I. The grace of the centurion working towards Christ. Can any good
thing come out of a Roman soldier? any thing tolerable, much less any
thing laudable? Come and see, and you will find abundance of good
coming out of this centurion that was eminent and exemplary. Observe,
1. His affectionate address to Jesus Christ, which speaks,
(1.) A pious regard to our great Master, as one able and willing to
succour and relieve poor petitioners. He came to him beseeching him,
not as Naaman the Syrian (a centurion too) came to Elisha, demanding a
cure, taking state, and standing upon points of honour; but with cap in
hand as a humble suitor. By this it seems that he saw more in Christ
than appeared at first view; saw that which commanded respect, though
to those who looked no further, his visage was marred more than any
man's. The officers of the army, being comptrollers of the town, no
doubt made a great figure, yet he lays by the thoughts of his post of
honour, when he addresses himself to Christ, and comes beseeching him.
Note, the greatest of men must turn beggars, when they have to do with
Christ. He owns Christ's sovereignty, in calling him Lord, and
referring the case to him, and to his will, and wisdom, by a modest
remonstrance, without any formal and express petition. He knew he had
to do with a wise and gracious Physician, to whom the opening of the
malady was equivalent to the most earnest request. A humble confession
of our spiritual wants and diseases shall not fail of an answer of
peace. Pour out thy complaint, and mercy shall be poured out.
(2.) A charitable regard to his poor servant. We read of many that came
to Christ for their children, but this is the only instance of one that
came to him for a servant: Lord, my servant lieth at home sick. Note,
it is the duty of masters to concern themselves for their servants,
when they are in affliction. The palsy disabled the servant for his
work, and made him as troublesome and tedious as any distemper could,
yet he did not turn him away when he was sick (as that Amalekite did
his servants, 1 Sam. xxx. 13), did not send him to his friends, not let
him lie by neglected, but sought out the best relief he could for him;
the servant could not have done more for the master, than the master
did here for the servant. The centurion's servants were very dutiful to
him (v. 9), and here we see what made them so; he was very kind to
them, and that made them the more cheerfully obedient to him. As we
must not despise the cause of our servants, when they contend with us
(Job xxxi. 13, 15), so we must not despise their case when God contends
with them; for we are made in the same mould, by the same hand, and
stand upon the same level with them before God, and must not set them
with the dogs of our flock. The centurion applies not to witches or
wizards for his servant, but to Christ. The palsy is a disease in which
the physician's skill commonly fails; it was therefore a great evidence
of his faith in the power of Christ, to come to him for a cure, which
was above the power of natural means to effect. Observe, How
pathetically he represents his servant's case as very sad; he is sick
of the palsy, a disease which commonly makes the patient senseless of
pain, but this person was grievously tormented; being young, nature was
strong to struggle with the stroke, which made it painful. (It was not
paralysis simplex, but scorbutica). We should thus concern ourselves
for the souls of our children, and servants, that are spiritually sick
of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual
evils, inactive in that which is spiritually good, and bring them to
the means of healing and health.
2. Observe his great humility and self-abasement. After Christ had
intimated his readiness to come and heal his servants (v. 7), he
expressed himself with the more humbleness of mind. Note, Humble souls
are made more humble, by Christ's gracious condescensions to them.
Observe what was the language of his humility; Lord, I am not worthy
that thou shouldest come under my roof (v. 8), which speaks mean
thought of himself, and high thoughts of our Lord Jesus. He does not
say, "My servant is not worthy that thou shouldest come into his
chamber, because it is in the garret;" But I am not worthy that thou
shouldest come into my house. The centurion was a great man, yet he
owned his unworthiness before God. Note, Humility very well becomes
persons of quality. Christ now made but a mean figure in the world, yet
the centurion, looking upon him as a prophet, yea, more than a prophet,
paid him this respect. Note, We should have a value and veneration for
what we see of God, even in those who, in outward condition, are every
way our inferiors. The centurion came to Christ with a petition, and
therefore expressed himself thus humbly. Note, In all our approaches to
Christ, and to God through Christ, it becomes us to abase ourselves,
and to lie low in the sense of our own unworthiness, as mean creatures
and as vile sinners, to do any thing for God, to receive any good from
him, or to have any thing to do with him.
3. Observe his great faith. The more humility the more faith; the more
diffident we are of ourselves, the stronger will be our confidence in
Jesus Christ. He had an assurance of faith not only that Christ could
cure his servant, but,
(1.) That he could cure him at a distance. There needed not any
physical contact, as in natural operations, nor any application to the
part affected; but the cure, he believed, might be wrought, without
bringing the physician and patient together. We read afterwards of
those, who brought the man sick of the palsy to Christ, through much
difficulty, and set him before him; and Christ commended their faith
for a working faith. This centurion did not bring his man sick of the
palsy, and Christ commended his faith for a trusting faith: true faith
is accepted of Christ, though variously appearing: Christ puts the best
construction upon the different methods of religion that people take,
and thereby has taught us to do so too. This centurion believed, and it
is undoubtedly true, that the power of Christ knows no limits, and
therefore nearness and distance are alike to him. Distance of place
cannot obstruct either the knowing or working of him that fills all
places. Am I a God at hand, says the Lord, and not a God afar off? Jer.
xxiii. 23.
(2.) That he could cure him with a word, not send him a medicine, much
less a charm; but speak the word only, and I do not question but my
servant shall be healed. Herein he owns him to have a divine power, an
authority to command all the creatures and powers of nature, which
enables him to do whatsoever he pleases in the kingdom of nature; as at
first he raised that kingdom by an almighty word, when he said, Let
there be light. With men, saying and doing are two things; but not so
with Christ, who is therefore the Arm of the Lord, because he is the
eternal Word. His saying, Be ye warmed and filled (Jam. ii. 16), and
healed, warms, and fills and heals.
The centurion's faith in the power of Christ he here illustrates by the
dominion he had, as a centurion, over his soldiers, as a master over
his servants; he says to one, Go, and he goes, &c. They were all at his
beck and command, so as that he could by them execute things at a
distance; his word was a law to them--dictum factum; well-disciplined
soldiers know that the commands of their officers are not to be
disputed, but obeyed. Thus could Christ speak, and it is done; such a
power had he over all bodily diseases. The centurion had this command
over his soldiers, though he was himself a man under authority; not a
commander-in-chief, but a subaltern officer; much more had Christ this
power, who is the supreme and sovereign Lord of all. The centurion's
servants were very obsequious, would go and come at every the least
intimation of their master's mind. Now, [1.] Such servants we all
should be to God: we must go and come at his bidding, according to the
directions of his word, and the disposals of his providence; run where
he sends us, return when he remands us, and do what he appoints. What
saith my Lord unto his servant? When his will crosses our own, his must
take place, and our own be set aside. [2.] Such servants bodily
diseases are to Christ. They seize us when he sends them; they leave us
when he calls them back; they have that effect upon us, upon our
bodies, upon our souls, that he orders. It is a matter of comfort to
all that belong to Christ, for whose good his power is exerted and
engaged, that every disease has his commission, executes his command,
is under his control, and is made to serve the intentions of his grace.
They need not fear sickness, nor what it can do, who see it in the hand
of so good a Friend.
II. Here is the grace of Christ appearing towards this centurion; for
to the gracious he will show himself gracious.
1. He complies with his address at the first word. He did but tell him
his servant's case, and was going on to beg a cure, when Christ
prevented him, with this good word, and comfortable word, I will come
and heal him (v. 7); not I will come and see him--that had evinced him
a kind Saviour; but, I will come and heal him--that shows him a mighty,
an almighty Saviour; it was a great word, but no more than he could
make good; for he has healing under his wings; his coming is healing.
They who wrought miracles by a derived power, did not speak thus
positively, as Christ did, who wrought them by his own power, as one
that had authority. When a minister is sent for to a sick friend, he
can but say, I will come and pray for him; but Christ says, I will come
and heal him: it is well that Christ can do more for us than our
ministers can. The centurion desired he would heal his servant; he
says, I will come and heal him; thus expressing more favour than he did
either ask or think of. Note, Christ often outdoes the expectations of
poor supplicants. See an instance of Christ's humility, that he would
make a visit to a poor soldier. He would not go down to see a
nobleman's sick child, who insisted upon his coming down (John iv.
47-49), but he proffers to go down to see a sick servant; thus does he
regard the low estate of his people, and give more abundant honour to
that part which lacked. Christ's humility, in being willing to come,
gave an example to him, and occasioned his humility, in owning himself
unworthy to have him come. Note, Christ's gracious condescensions to
us, should make us the more humble and self-abasing before him.
2. He commends his faith, and takes occasion from it to speak a kind
word of the poor Gentiles, v. 10-12. See what great things a strong but
self-denying faith can obtain from Jesus Christ, even of general and
public concern.
(1.) As to the centurion himself; he not only approved him and accepted
him (that honour have all true believers), but he admired him and
applauded him: that honour great believers have, as Job; there is none
like unto him in the earth.
[1.] Christ admired him, not for his greatness, but for his graces.
When Jesus heard it, he marvelled; not as if it were to him new and
surprising, he knew the centurion's faith, for he wrought it; but it
was great and excellent, rare and uncommon, and Christ spoke of it as
wonderful, to teach us what to admire; not worldly pomp and
decorations, but the beauty of holiness, and the ornaments which are in
the sight of God of great price. Note, The wonders of grace should
affect us more than the wonders of nature or providence, and spiritual
attainments more than any achievements in this world. Of those that are
rich in faith, not of those that are rich in gold and silver, we should
say that they have gotten all this glory, Gen. xxx. 1. But whatever
there is admirable in the faith of any, it must redound to the glory of
Christ, who will shortly be himself admired in all them that believe,
as having done in and for them marvellous things.
[2.] He applauded him in what he said to them that followed. All
believers shall be, in the other world, but some believers are, in this
world, confessed and acknowledged by Christ before men, in his eminent
appearances for them and with them. Verily, I have not found so great
faith, no, not in Israel. Now this speaks, First, Honour to the
centurion; who, though not a son of Abraham's loins, was an heir of
Abraham's faith, and Christ found it so. Note, The thing that Christ
seeks is faith, and wherever it is, he finds it, though but as a grain
of mustard-seed. He had not found so great faith, all things
considered, and in proportion to the means; as the poor widow is said
to cast in more than they all, Luke xxi. 3. Though the centurion was a
Gentile, yet he was thus commended. Note, We must be so far from
grudging, that we must be forward, to give those their due praise, that
are not within our denomination or pale. Secondly, It speaks shame to
Israel, to whom pertained the adoption, the glory, the covenants, and
all the assistances and encouragements of faith. Note, When the Son of
man comes, he finds little faith, and, therefore, he finds so little
fruit. Note, the attainments of some, who have had but little helps for
their souls, will aggravate the sin and ruin of many, that have had
great plenty of the means of grace, and have not made a good
improvement of them. Christ said this to those that followed him, if by
any means he might provoke them to a holy emulation, as Paul speaks,
Rom. xi. 14. They were Abraham's seed; in jealousy for that honour, let
them not suffer themselves to be outstripped by a Gentile, especially
in that grace for which Abraham was eminent.
(2.) As to others. Christ takes occasion from hence to make a
comparison between Jews and Gentiles, and tells them two things, which
could not but be very surprising to them who had been taught that
salvation was of the Jews.
[1.] That a great many of the Gentiles should be saved, v. 11. The
faith of the centurion was but a specimen of the conversion of the
Gentiles, and a preface to their adoption into the church. This was a
topic our Lord Jesus touched often upon; he speaks it with assurance; I
say unto you, "I that know all men;" and he could not say any thing
more pleasing to himself, or more displeasing to the Jews; an
intimation of this kind enraged the Nazarenes against him, Luke iv. 27.
Christ gives us here an idea, First, of the persons that shall be
saved; many from the east and the west: he had said (ch. vii. 14), Few
there be that find the way of life; and yet here many shall come. Few
at one time, and in one place; yet, when they come altogether, they
will be a great many. We now see but here and there one brought to
grace; but we shall shortly see the Captain of our salvation bringing
many sons to glory, Heb. ii. 10. He will come with ten thousands of his
saints (Jude 14), with such a company as no man can number (Rev. vii.
9); with nations of them that are saved, Rev. xxi. 24. They shall come
from the east and from the west; places far distant from each other;
and yet they shall all meet at the right hand of Christ, the Centre of
their unity. Note, God has his remnant in all places; from the rising
of the sun, to the going down of the same, Mal. i. 11. The elect will
be gathered from the four winds, ch. xxiv. 31. They are sown in the
earth, some scattered in every corner of the field. The Gentile world
lay from east to west, and they are especially meant here; though they
were strangers to the covenant of promise now, and had been long, yet
who knows what hidden ones God had among them then? As in Elijah's time
in Israel (1 Kings xix. 14), soon after which they flocked into the
church in great multitudes, Isa. lx. 3, 4. Note, When we come to
heaven, as we shall miss a great many there, that we thought had been
going thither, so we shall meet a great many there, that we did not
expect. Secondly, Christ gives us an idea of the salvation itself. They
shall come, shall come together, shall come together to Christ, 2
Thess. ii. 1. 1. They shall be admitted into the kingdom of grace on
earth, into the covenant of grace made with Abraham, Isaac, and Jacob;
they shall be blessed with faithful Abraham, whose blessing comes upon
the Gentiles, Gal. iii. 14. This makes Zaccheus a son of Abraham, Luke
xix. 9. 2. They shall be admitted into the kingdom of glory in heaven.
They shall come cheerfully, flying as doves to their windows; they
shall sit down to rest from their labours, as having done their day's
work; sitting denotes continuance: while we stand, we are going; where
we sit, we mean to stay; heaven is a remaining rest, it is a continuing
city; they shall sit down, as upon a throne (Rev. iii. 21); as at a
table; that is the metaphor here; they shall sit down to be feasted;
which denotes both fulness of communication, and freedom and
familiarity of communion, Luke xxii. 30. They shall sit down with
Abraham. They who in this world were ever so far distant from each
other in time, place, or outward condition, shall all meet together in
heaven; ancients and moderns, Jews and Gentiles, rich and poor. The
rich man in hell sees Abraham, but Lazarus sits down with him, leaning
on his breast. Note, Holy society is a part of the felicity of heaven;
and they on whom the ends of the world are come, and who are most
obscure, shall share in glory with the renowned patriarchs.
[2.] That a great many of the Jews should perish, v. 12. Observe,
First, A strange sentence passed; The children of the kingdom shall be
cast out; the Jews that persist in unbelief, though they were by birth
children of the kingdom, yet shall be cut off from being members of the
visible church: the kingdom of God, of which they boasted that they
were the children, shall be taken from them, and they shall become not
a people, not obtaining mercy, Rom. xi. 20; ix. 31. In the great day it
will not avail men to have been children of the kingdom, either as Jews
or as Christians; for men will then be judged, not by what they were
called, but by what they were. If children indeed, then heirs; but many
are children in profession, in the family, but not of it, that will
come short of the inheritance. Being born of professing parents
denominates us children of the kingdom; but if we rest in that, and
have nothing else to show for heaven but that, we shall be cast out.
Secondly, A strange punishment for the workers of iniquity described;
They shall be cast into outer darkness, the darkness of those that are
without, of the Gentiles that were out of the church; into that the
Jews were cast, and into worse; they were blinded, and hardened, and
filled with terrors, as the apostle shows, Rom. xi. 8-10. A people so
unchurched and given up to spiritual judgments, are in utter darkness
already: but it looks further, to the state of damned sinners in hell,
to which the other is a dismal preface. They shall be cast out from
God, and all true comfort, and cast into darkness. In hell there is
fire, but no light; it is utter darkness; darkness in extremity; the
highest degree of darkness, without any remainder, or mixture, or hope,
of light; not the least gleam or glimpse of it; it is darkness that
results from their being shut out of heaven, the land of light; they
who are without, are in the regions of darkness; yet that is not the
worst of it, there shall be weeping and gnashing of teeth. 1. In hell
there will be great grief, floods of tears shed to no purpose; anguish
of spirit preying eternally upon the vitals, in the sense of the wrath
of God, is the torment of the damned. 2. Great indignation: damned
sinners will gnash their teeth for spite and vexation, full of the fury
of the Lord; seeing with envy the happiness of others, and reflecting
with horror upon the former possibility of their own being happy, which
is now past.
3. He cures his servant. He not only commends his application to him,
but grants him that for which he applied, which was a real answer, v.
13. Observe,
(1.) What Christ said to him: he said that which made the cure as great
a favour to him as it was to his servant, and much greater; As thou
hast believed, so be it done to thee. The servant got a cure of his
disease, but the master got the confirmation and approbation of his
faith. Note, Christ often gives encouraging answers to his praying
people, when they are interceding for others. It is kindness to us, to
be heard for others. God turned the captivity of Job, when he prayed
for his friends, Job xlii. 10. It was a great honour which Christ put
upon this centurion, when he gave him a blank, as it were; Be it done
as thou believest. What could he have more? Yet what was said to him is
said to us all, Believe, and ye shall receive; only believe. See here
the power of Christ, and the power of faith. As Christ can do what he
will, so an active believer may have what he will from Christ; the oil
of grace multiplies, and stays not till the vessels of faith fail.
(2.) What was the effect of this saying: the prayer of faith was a
prevailing prayer, it ever was so, and ever will be so; it appears, by
the suddenness of the cure, that it was miraculous: and by its
coincidence with Christ's saying, that the miracle was his; he spake,
and it was done; and this was a proof of his omnipotence, that he has a
long arm. It is the observation of a learned physician, that the
diseases Christ cured were chiefly such as were the most difficult to
be cured by any natural means, and particularly the palsy. Omnis
paralysis, praesertim vetusta, aut incurabilis est, aut difficilis
curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo
curandi fuerunt propositi, difficillimos sua matura curatu esse--Every
kind of palsy, especially of long continuance, is either incurable, or
is found to yield with the utmost difficulty to medical skill, even in
young subjects; so that I have frequently remarked, that all the
diseases which were referred to Christ for cure appear to have been of
the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum,
lib. 2. cap. 5.
Peter's Wife's Mother Healed.
14 And when Jesus was come into Peter's house, he saw his wife's mother
laid, and sick of a fever. 15 And he touched her hand, and the fever
left her: and she arose, and ministered unto them. 16 When the even
was come, they brought unto him many that were possessed with devils:
and he cast out the spirits with his word, and healed all that were
sick: 17 That it might be fulfilled which was spoken by Esaias the
prophet, saying, Himself took our infirmities, and bare our sicknesses.
They who pretend to be critical in the Harmony of the evangelists,
place this passage, and all that follows to the end of ch. ix. before
the sermon on the mount, according to the order which Mark and Luke
observe in placing it. Dr. Lightfoot places only this passage before
the sermon on the mount, and v. 18, &c. after. Here we have,
I. A particular account of the cure of Peter's wife's mother, who was
ill of a fever; in which observe,
1. The case, which was nothing extraordinary; fevers are the most
common distempers; but, the patient being a near relation of Peter's,
it is recorded as an instance of Christ's peculiar care of, and
kindness to, the families of his disciples. Here we find, (1.) That
Peter had a wife, and yet was called to be an apostle of Christ; and
Christ countenanced the marriage state, by being thus kind to his
wife's relations. The church of Rome, therefore, which forbids
ministers to marry, goes contrary to that apostle from whom they
pretend to derive an infallibility. (2.) That Peter had a house, though
Christ had not, v. 20. Thus was the disciple better provided for than
his Lord. (3.) That he had a house at Capernaum, though he was
originally of Bethsaida; it is probably, he removed to Capernaum, when
Christ removed thither, and made that his principal residence. Note, It
is worth while to change our quarters, that we may be near to Christ,
and have opportunities of converse with him. When the ark removes,
Israel must remove and go after it. (4.) That he had his wife's mother
with him in his family, which is an example to yoke-fellows to be kind
to one another's relations as their own. Probably, this good woman was
old, and yet was respected and taken care of, as old people ought to
be, with all possible tenderness. (5.) That she lay ill of a fever.
Neither the strength of youth, nor the weakness and coldness of age,
will be a fence against diseases of this kind. The palsy was a
chronical disease, the fever an acute disease, but both were brought to
Christ.
2. The cure, v. 15. (1.) How it was effected; He touched her hand; not
to know the disease, as the physicians do, by the pulse, but to heal
it. This was an intimation of his kindness and tenderness; he is
himself touched with the feeling of our infirmities; it likewise shows
the way of spiritual healing, by the exerting of the power of Christ
with his word, and the application of Christ to ourselves. The
scripture speaks the word, the Spirit gives the touch, touches the
heart, touches the hand. (2.) How it was evidenced: this showed that
the fever left her, she arose, and ministered to them. By this it
appears, [1.] That the mercy was perfected. They that recover from
fevers by the power of nature are commonly weak and feeble, and unfit
for business a great while after; to show therefore that this cure was
above the power of nature, she was immediately so well as to go about
the business of the house. [2.] That the mercy was sanctified; and the
mercies that are so are indeed perfected. Though she was thus dignified
by a peculiar favour, yet she does not assume importance, but is as
ready to wait at table, if there be occasion, as any servant. They must
be humble whom Christ has honoured; being thus delivered, she studies
what she shall render. It is very fit that they whom Christ hath healed
should minister unto him, as his humble servants, all their days.
II. Here is a general account of the many cures that Christ wrought.
This cure of Peter's mother-in-law brought him abundance of patients.
"He healed such a one; why not me? Such a one's friend, why not mine?"
Now we are here told,
1. What he did, v. 16. (1.) He cast out devils; cast out the evil
spirits with his word. There may be much of Satan's agency, by the
divine permission, in those diseases of which natural causes may be
assigned, as in Job's boils, especially in the diseases of the mind;
but, about the time of Christ's being in the world, there seems to have
been more than ordinary letting loose of the devil, to possess and vex
the bodies of people; he came, having great wrath, for he knew that his
time was short; and God wisely ordered it so, that Christ might have
the fairer and more frequent opportunities of showing his power over
Satan, and the purpose and design of his coming into the world, which
was to disarm and dispossess Satan, to break his power, and to destroy
his works; and his success was as glorious as his design was gracious.
(2.) He healed all that were sick; all without exception, though the
patient was ever so mean, and the case ever so bad.
2. How the scripture was herein fulfilled, v. 17. The accomplishment of
the Old-Testament prophecies was the great thing Christ had in his eye,
and the great proof of his being the Messiah: among other things, it
was written of him (Isa. liii. 4), Surely he hath borne our griefs, and
carried our sorrows: it is referred to, 1 Pet. ii. 24, and there it is
construed, he hath borne our sins; here it is referred to, and is
construed, he hath borne our sicknesses; our sins make our sicknesses
our griefs; Christ bore away sin by the merit of his death, and bore
away sickness by the miracles of his life; nay, though those miracles
are ceased, we may say, that he bore our sicknesses then, when he bore
our sins in his own body upon the tree; for sin is both the cause and
the sting of sickness. Many are the diseases and calamities to which we
are liable in the body: and there is more, in this one line of the
gospels, to support and comfort us under them, than in all the writings
of the philosophers--that Jesus Christ bore our sicknesses, and carried
our sorrows; he bore them before us; though he was never sick, yet he
was hungry, and thirsty, and weary, and troubled in spirit, sorrowful
and very heavy; he bore them for us in his passion, and bears them with
us in compassion, being touched with the feeling of our infirmities:
and thus he bears them off from us, and makes them sit light, if it be
not our own fault. Observe how emphatically it is expressed here:
Himself took our infirmities, and bare our sicknesses; he was both able
and willing to interpose in that matter, and concerned to deal with our
infirmities and sicknesses, as our Physician; that part of the calamity
of the human nature was his particular care, which he evidenced by his
great readiness to cure diseases; and he is no less powerful, no less
tender now, for we are sure that never were any the worse for going to
heaven.
Christ's Answer to a Scribe and Another.
18 Now when Jesus saw great multitudes about him, he gave commandment
to depart unto the other side. 19 And a certain scribe came, and said
unto him, Master, I will follow thee whithersoever thou goest. 20 And
Jesus saith unto him, The foxes have holes, and the birds of the air
have nests; but the Son of man hath not where to lay his head. 21 And
another of his disciples said unto him, Lord, suffer me first to go and
bury my father. 22 But Jesus said unto him, Follow me; and let the
dead bury their dead.
Here is, I. Christ's removing to the other side of the sea of Tiberias,
and his ordering his disciples, whose boats attended him, to get their
transport-vessels ready, in order to it, v. 18. The influences of this
Sun of righteousness were not to be confined to one place, but diffused
all the country over; he must go about to do good; the necessities of
souls called to him, Come over, and help us (Acts xvi. 9); he removed
when he saw great multitudes about him. Though by this it appeared that
they were desirous to have him there, he knew there were others as
desirous to have him with them, and they must have their share of him:
his being acceptable and useful in one place was no objection against,
but a reason for, his going to another. Thus he would try the
multitudes that were about him, whether their zeal would carry them to
follow him, and attend on him, when his preaching was removed to some
distance. Many would be glad of such helps, if they could have them at
next door, who will not be at the pains to follow them to the other
side; and thus Christ shook off those who were less zealous, and the
perfect were made manifest.
II. Christ's communication with two, who, upon his remove to the other
side, were loth to stay behind, and had a mind to follow him, not as
others, who were his followers at large, but to come into close
discipleship, which the most were shy of; for it carried such a face of
strictness as they could not like, nor be well reconciled to; but here
is an account of two who seemed desirous to come into communion, and
yet were not right; which is here given as a specimen of the hindrances
by which many are kept from closing with Christ, and cleaving to him;
and a warning to us, to set out in following Christ, so as that we may
not come short; to lay such a foundation, as that our building may
stand.
We have here Christ's managing of two different tempers, one quick and
eager, the other dull and heavy; and his instructions are adapted to
each of them, and designed for our use.
1. Here is one that was too hasty in promising; and he was a certain
scribe (v. 19), a scholar, a learned man, one of those that studied and
expounded the law; generally we find them in the gospels to be men of
no good character; usually coupled with the Pharisees, as enemies to
Christ and his doctrine. Where is the scribe? 1 Cor. i. 20. He is very
seldom following Christ; yet here was one that bid pretty fair for
discipleship, a Saul among the prophets. Now observe,
(1.) How he expressed his forwardness; Master, I will follow thee,
whithersoever thou goest. I know not how any man could have spoken
better. His profession of a self-dedication to Christ is, [1.] Very
ready, and seems to be ex mero motu--from his unbiased inclination: he
is not called to it by Christ, nor urged by any of the disciples, but,
of his own accord, he proffers himself to be a close follower of
Christ; he is not a pressed man, but a volunteer. [2.] Very resolute;
he seems to be at a point in this matter; he does not say, "I have a
mind to follow thee;" but, "I am determined, I will do it." [3.] It was
unlimited and without reserve; "I will follow thee whithersoever thou
goest; not only to the other side of the country, but if it were to the
utmost regions of the world." Now we should think ourselves sure of
such a man as this; and yet it appears, by Christ's answer, that his
resolution was rash, his ends low and carnal: either he did not
consider at all, or not that which was to be considered; he saw the
miracles Christ wrought, and hoped he would set up a temporal kingdom,
and he wished to apply betimes for a share in it. Note, There are many
resolutions for religion, produced by some sudden pangs of conviction,
and taken up without due consideration, that prove abortive, and come
to nothing: soon ripe, soon rotten.
(2.) How Christ tried his forwardness, whether it were sincere or not,
v. 20. He let him know that this Son of man, whom he is so eager to
follow, has not where to lay his head, v. 20. Now from this account of
Christ's deep poverty, we observe,
[1.] That it is strange in itself, that the Son of God, when he came
into the world, should put himself into such a very low condition, as
to want the convenience of a certain resting-place, which the meanest
of the creatures have. If he would take our nature upon him, one would
think, he should have taken it in its best estate and circumstances:
no, he takes it in its worst. See here, First, How well provided for
the inferior creatures are: The foxes have holes; though they are not
only not useful, but hurtful, to man, yet God provides holes for them
in which they are earthed: man endeavours to destroy them, but thus
they are sheltered; their holes are their castles. The birds of the
air, though they take no care for themselves, yet are taken care of,
and have nests (Ps. civ. 17); nests in the field; some of them nests in
the house; in God's courts, Ps. lxxxiv. 3. Secondly, How poorly the
Lord Jesus was provided for. It may encourage us to trust God for
necessaries, that the beasts and birds have such good provision; and
may comfort us, if we want necessaries, that our Master did so before
us. Note, Our Lord Jesus, when he was here in the world, submitted to
the disgraces and distresses of extreme poverty; for our sakes he
became poor, very poor. He had not a settlement, had not a place of
repose, not a house of his own, to put his head in, not a pillow of his
own, to lay his head on. He and his disciples lived upon the charity of
well-disposed people, that ministered to him of their substance, Luke
viii. 2. Christ submitted to this, not only that he might in all
respects humble himself, and fulfil the scriptures, which spake of him
as poor and needy, but that he might show us the vanity of worldly
wealth, and teach us to look upon it with a holy contempt; that he
might purchase better things for us, and so make us rich, 2 Cor. viii.
9.
[2.] It is strange that such a declaration should be made on this
occasion. When a scribe offered to follow Christ, one would think he
would have encouraged him, and said, Come, and I will take care of
thee; one scribe might be capable of doing him more credit and service
than twelve fishermen: but Christ saw his heart, and answered to the
thoughts of that, and therein teaches us all how to come to Christ.
First, The scribe's resolve seems to have been sudden; and Christ would
have us, when we take upon us a profession of religion, to sit down and
count the cost (Luke xiv. 28), to do it intelligently, and with
consideration, and choose the way of godliness, not because we know no
other, but because we know no better. It is no advantage to religion,
to take men by surprise, ere they are aware. They that take up a
profession in a pang, will throw it off again in a fret; let them,
therefore, take time, and they will have done the sooner: let him that
will follow Christ know the worst of it, and expect to lie hard, and
fare hard. Secondly, His resolve seems to have been from a worldly,
covetous principle. He saw what abundance of cures Christ wrought, and
concluded that he had large fees, and would get an estate quickly, and
therefore he would follow him in hopes of growing rich with him; but
Christ rectifies his mistake, and tells him, he was so far from growing
rich, that he had not a place to lay his head on; and that if he follow
him, he cannot expect to fare better than he fared. Note, Christ will
accept none for his followers that aim at worldly advantages in
following him, or design to make any thing but heaven of their
religion. We have reason to think that this scribe, hereupon, went away
sorrowful, being disappointed in a bargain which he thought would turn
to account; he is not for following Christ, unless he can get by him.
2. Here is another that was too slow in performing. Delay in execution
is as bad, on the one hand, as precipitancy in resolution is on the
other hand; when we have taken time to consider, and then have
determined, let it never be said, we left that to be done to-morrow,
which we could do to-day. This candidate for the ministry was one of
Christ's disciples already (v. 21), a follower of him at large. Clemens
Alexandrinus tells us, from an ancient tradition, that this was Philip;
he seems to be better qualified and disposed than the former; because
not so confident and presumptuous: a bold, eager, over-forward temper
is not the most promising in religion; sometimes the last are first,
and the first last. Now observe here,
(1.) The excuse that this disciple made, to defer an immediate
attendance on Christ (v. 21); "Lord, suffer me first to go and bury my
father. Before I come to be a close and constant follower of thee, let
me be allowed to perform this last office of respect to my father; and
in the mean time, let it suffice to be a hearer of thee now and then,
when I can spare time." His father (some think) was now sick, or dying,
or dead; others think, he was only aged, and not likely in a course of
nature, to continue long; and he desired leave to attend upon him in
his sickness, at his death, and to his grave, and then he would be at
Christ's service. This seemed a reasonable request, and yet it was not
right. He had not the zeal he should have had for the work, and
therefore pleaded this, because it seemed a plausible plea. Note, An
unwilling mind never wants an excuse. The meaning of Non vacat is, Non
placet--The want of leisure is the want of inclination. We will suppose
it to come from a true filial affection and respect for his father, yet
still the preference should have been given to Christ. Note, Many are
hindered from and in the way of serious godliness, by an over-concern
for their families and relations; these lawful things undo us all, and
our duty to God is neglected, and postponed, under colour of
discharging our debts to the world; here therefore we have need to
double our guard.
(2.) Christ's disallowing of this excuse (v. 22); Jesus said to him,
Follow me; and, no doubt, power accompanied this word to him, as to
others, and he did follow Christ, and cleaved to him, as Ruth to Naomi,
when the scribe, in the verses before, like Orpah, took leave of him.
That said, I will follow thee; to this Christ said, Follow me;
comparing them together, it is intimated that we are brought to Christ
by the force of his call to us, not of our promises to him; it is not
of him that willeth, nor of him that runneth, but of God that showeth
mercy; he calls whom he will, Rom. ix. 16. And further, Note, Though
chosen vessels may make excuses, and delay their compliance with divine
calls a great while, yet Christ will at length answer their excuses,
conquer their unwillingness, and bring them to his feet; when Christ
calls, he will overcome, and make the call effectual, 1 Sam. iii. 10.
His excuse is laid aside as insufficient; Let the dead bury their dead.
It is a proverbial expression; "Let one dead man bury another: rather
let them lie unburied, than that the service of Christ should be
neglected. Let the dead spiritually bury the dead corporally; let
worldly offices be left to worldly people; do not thou encumber thyself
with them. Burying the dead, and especially a dead father, is a good
work, but it is not thy work at this time: it may be done as well by
others, that are not called and qualified, as thou art, to be employed
for Christ; thou hast something else to do, and must not defer that."
Note, Piety to God must be preferred before piety to parents, though
that is a great and needful part of our religion. The Nazarites, under
the law, were not to mourn for their own parents, because they were
holy to the Lord (Num. vi. 6-8); nor was the high priest to defile
himself for the dead, no, not for his own father, Lev. xxi. 11, 12. And
Christ requires of those who would follow him, that they hate father
and mother (Luke xiv. 26); love them less than God; we must
comparatively neglect and disesteem our nearest relations, when they
come in competition with Christ, and either our doing for him, or our
suffering for him.
Jesus Allays a Storm.
23 And when he was entered into a ship, his disciples followed him.
24 And, behold, there arose a great tempest in the sea, insomuch that
the ship was covered with the waves: but he was asleep. 25 And his
disciples came to him, and awoke him, saying, Lord, save us: we perish.
26 And he saith unto them, Why are ye fearful, O ye of little faith?
Then he arose, and rebuked the winds and the sea; and there was a great
calm. 27 But the men marvelled, saying, What manner of man is this,
that even the winds and the sea obey him!
Christ had given sailing orders to his disciples (v. 18), that they
should depart to the other side of the sea of Tiberias, into the
country of Gadara, in the tribe of Gad, which lay east of Jordan;
thither he would go to rescue a poor creature that was possessed with a
legion of devils, though he foresaw how he should be affronted there.
Now. 1. He chose to go by water. It had not been much about, if he had
gone by land; but he chose to cross the lake, that he might have
occasion to manifest himself the God of the sea as well as of the dry
land, and to show that all power is his, both in heaven and in earth.
It is a comfort to those who go down to the sea in ships, and are often
in perils there, to reflect that they have a Saviour to trust in, and
pray to, who knows what it is to be at sea, and to be in storms there.
But observe, when he went to sea, he had no yacht or pleasure-boat to
attend him, but made use of his disciples' fishing-boats; so poorly was
he accommodated in all respects. 2. His disciples followed him; the
twelve kept close to him, when others staid behind upon the terra
firma, where there was sure footing. Note, They, and they only, will be
found the true disciples of Christ, that are willing to go to sea with
him, to follow him into dangers and difficulties. Many would be content
to go the land-way to heaven, that will rather stand still, or go back,
than venture upon a dangerous sea; but those that would rest with
Christ hereafter must follow him now wherever he leads them, into a
ship or into a prison, as well as into a palace. Now observe here,
I. The peril and perplexity of the disciples in this voyage; and in
this appeared the truth of what Christ had just now said, that those
who follow him must count upon difficulties, v. 20.
1. There arose a very great storm, v. 24. Christ could have prevented
this storm, and have ordered them a pleasant passage, but that would
not have been so much for his glory and the confirmation of their faith
as their deliverance was: this storm was for their sakes, as John xi.
4. One would have expected, that having Christ with them, they should
have had a very favourable gale, but it is quite otherwise; for Christ
would show that they who are passing with him over the ocean of this
world to the other side, must expect storms by the way. The church is
tossed with tempests (Isa. liv. 11); it is only the upper region that
enjoys a perpetual calm, this lower one is ever and anon disturbed and
disturbing.
2. Jesus Christ was asleep in this storm. We never read of Christ's
sleeping but at this time; he was in watchings often, and continued all
night in prayer to God: this was a sleep, not of security, like Jonah's
in a storm, but of holy serenity, and dependence upon his Father: he
slept to show that he was really and truly man, and subject to the
sinless infirmities of our nature: his work made him weary and sleepy,
and he had no guilt, no fear within, to disturb his repose. Those that
can lay their heads upon the pillow of a clear conscience, may sleep
quietly and sweetly in a storm (Ps. iv. 8), as Peter, Acts xii. 6. He
slept at this time, to try the faith of his disciples, whether they
could trust him when he seemed to slight them. He slept not so much
with a desire to be refreshed, as with a design to be awaked.
3. The poor disciples, though used to the sea, were in a great fright,
and in their fear came to their Master, v. 25. Whither else should they
go? It was well they had him so near them. They awoke him with their
prayers; Lord, save us, we perish. Note, They who would learn to pray
must go to sea. Imminent and sensible dangers will drive people to him
who alone can help in time of need. Their prayer has life in it, Lord,
save us, we perish. (1.) Their petition is, Lord, save us. They
believed he could save them; they begged he would, Christ's errand into
the world was to save, but those only shall be saved that call on the
name of the Lord, Acts ii. 21. They who by faith are interested in the
eternal salvation wrought out by Christ, may with a humble confidence
apply themselves to him for temporal deliverances. Observe, They call
him, Lord, and then pray, Save us. Note, Christ will save none but
those that are willing to take him for their Lord; for he is a Prince
and a Saviour. (2.) Their plea is, We perish; which was, [1.] The
language of their fear; they looked upon their case as desperate, and
gave up all for lost; they had received a sentence of death within
themselves, and this they plead, "We perish, if thou dost not save us;
look upon us therefore with pity." [2.] It was the language of their
fervency; they pray as men in earnest, that beg for their lives; it
becomes us thus to strive and wrestle in prayer; therefore Christ
slept, that he might draw out this importunity.
II. The power and grace of Jesus Christ put forth for their succour:
then the Lord Jesus awaked, as one refreshed, Ps. lxxviii. 65. Christ
may sleep when his church is in a storm, but he will not outsleep
himself: the time, the set time to favour his distressed church, will
come, Ps. cii. 13.
1. He rebuked the disciples (v. 26); Why are ye fearful, O ye of little
faith? He does not chide them for disturbing him with their prayers,
but for disturbing themselves with their fears. Christ reproved them
first, and then delivered them; this is his method, to prepare us for a
mercy, and then to give it us. Observe, (1.) His dislike of their
fears; "Why are ye fearful? Ye, my disciples? Let the sinners in Zion
be afraid, let heathen mariners tremble in a storm, but you shall not
be so. Enquire into the reasons of your fear, and weigh them." (2.) His
discovery of the cause and spring of their fears; O ye of little faith.
Many that have true faith are weak in it, and it does but little. Note,
[1.] Christ's disciples are apt to be disquieted with fears in a stormy
day, to torment themselves with jealousies that things are bad with
them, and dismal conclusions that they will be worse. [2.] The
prevalence of our inordinate fears in a stormy day is owing to the
weakness of our faith, which would be as an anchor to the soul, and
would ply the oar of prayer. By faith we might see through the storm to
the quiet shore, and encourage ourselves with hope that we shall
weather our point. [3.] The fearfulness of Christ's disciples in a
storm, and their unbelief, the cause of it, are very displeasing to the
Lord Jesus, for they reflect dishonour upon him, and create disturbance
to themselves.
2. He rebukes the wind; the former he did as the God of grace, and the
Sovereign of the heart, who can do what he pleases in us; this he did
as the God of nature, the Sovereign of the world, who can do what he
pleases for us. It is the same power that stills the noise of the sea,
and the tumult of fear, Ps. lxv. 7. See, (1.) How easily this was done,
with a word's speaking. Moses commanded the waters with a rod; Joshua,
with the ark of the covenant; Elisha, with the prophet's mantle; but
Christ with a word. See his absolute dominion over all the creatures,
which bespeaks both his honour, and the happiness of those that have
him on their side. (2.) How effectually it was done? There was a great
calm, all of a sudden. Ordinarily, after a storm, there is such a fret
of the waters, that it is a good while ere they can settle; but if
Christ speak the word, not only the storm ceases, but all the effects
of it, all the remains of it. Great storms of doubt, and fear in the
soul, under the power of the spirit of bondage, sometimes end in a
wonderful calm, created and spoken by the Spirit of adoption.
3. This excited their astonishment (v. 27); The men marvelled. They had
been long acquainted with the sea, and never saw a storm so immediately
turned into a perfect calm, in all their lives. It has all the marks
and signatures of a miracle upon it; it is the Lord's doing, and is
marvellous in their eyes. Observe, (1.) Their admiration of Christ;
What manner of man is this! Note, Christ is a Nonsuch; every thing in
him is admirable: none so wise, so mighty, so amiable, as he. (2.) The
reason of it; Even the winds and the sea obey him. Upon this account,
Christ is to be admired, that he has a commanding power even over winds
and seas. Others pretended to cure diseases, but he only undertook to
command the winds. We know not the way of the wind (John iii. 8), much
less can we control it; but he that bringeth forth the wind out of his
treasury (Ps. cxxxv. 7), when it is out, gathers it into his fists,
Prov. xxx. 4. He that can do this, can do any thing, can do enough to
encourage our confidence and comfort in him, in the most stormy day,
within or without, Isa. xxvi. 4. The Lord sits upon the floods, and is
mightier than the noise of many waters. Christ, by commanding the seas,
showed himself to be the same that made the world, when, at his rebuke,
the waters fled (Ps. civ. 7, 8), as now, at his rebuke, they fell.
The Devils Cast Out of Two Men.
28 And when he was come to the other side into the country of the
Gergesenes, there met him two possessed with devils, coming out of the
tombs, exceeding fierce, so that no man might pass by that way. 29
And, behold, they cried out, saying, What have we to do with thee,
Jesus, thou Son of God? art thou come hither to torment us before the
time? 30 And there was a good way off from them a herd of many swine
feeding. 31 So the devils besought him, saying, If thou cast us out,
suffer us to go away into the herd of swine. 32 And he said unto
them, Go. And when they were come out, they went into the herd of
swine: and, behold, the whole herd of swine ran violently down a steep
place into the sea, and perished in the waters. 33 And they that kept
them fled, and went their ways into the city, and told every thing, and
what was befallen to the possessed of the devils. 34 And, behold, the
whole city came out to meet Jesus: and when they saw him, they besought
him that he would depart out of their coasts.
We have here the story of Christ's casting the devils out of two men
that were possessed. The scope of this chapter is to show the divine
power of Christ, by the instances of his dominion over bodily diseases,
which to us are irresistible; over winds and waves, which to us are yet
more uncontrollable; and lastly, over devils, which to us are most
formidable of all. Christ has not only all power in heaven and earth
and all deep places, but has the keys of hell too. Principalities and
powers were made subject to him, even while he was in his estate of
humiliation, as an earnest of what should be at his entrance into his
glory (Eph. i. 21); he spoiled them, Col. ii. 15. It was observed in
general (v. 16), that Christ cast out the spirits with his word; here
we have a particular instance of it, which have some circumstances more
remarkable than the rest. This miracle was wrought in the country of
the Gergesenes; some think, they were the remains of the old
Girgashites, Deut. vii. 1. Though Christ was sent chiefly to the lost
sheep of the house of Israel, yet some sallies he made among the
borderers, as here, to gain this victory over Satan, which was a
specimen of the conquest of his legions in the Gentile world.
Now, besides the general instance which this gives us of Christ's power
over Satan, and his design against him to disarm and dispossess him, we
have here especially discovered to us the way and manner of evil
spirits in their enmity to man. Observe, concerning this legion of
devils, What work they made where they were, and where they went.
I. What work they made where they were; which appears in the miserable
condition of these two that were possessed by them; and some think,
these two were man and wife, because the other Evangelists speak but of
one.
1. They dwelt among the tombs; thence they came when the met Christ.
The devil having the power of death, not as judge, but as executioner,
he delighted to converse among the trophies of his victory, the dead
bodies of men; but there, where he thought himself in the greatest
triumph and elevation, as afterwards in Golgotha, the place of a skull,
did Christ conquer and subdue him. Conversing among the graves
increased the melancholy and frenzy of the poor possessed creatures,
and so strengthened the hold he had of them by their bodily distemper,
and also made them more formidable to other people, who generally
startle at any thing that stirs among the tombs.
2. They were exceeding fierce; not only ungovernable themselves, but
mischievous to others, frightening many, having hurt some; so that no
man durst pass that way. Note, The devil bears malice to mankind, and
shows it by making men spiteful and malicious one to another. Mutual
enmities, where they should be mutual endearments and assistances, are
effects and evidences of Satan's enmity to the whole race; he makes one
man a wolf, a bear, a devil, to another--Homo homini lupus. Where Satan
rules in a man spiritually, by those lusts that war in the members,
pride, envy, malice, revenge, they make him as unfit for human society,
as unworthy of it, and as much an enemy to the comfort of it, as these
poor possessed creatures were.
3. They bid defiance to Jesus Christ, and disclaimed all interest in
him, v. 29. It is an instance of the power of God over the devils,
that, notwithstanding the mischief they studied to do by and to these
poor creatures, yet they could not keep them from meeting Jesus Christ,
who ordered the matter so as to meet them. It was his overpowering hand
that dragged these unclean spirits into his presence, which they
dreaded more than any thing else: his chains could hold them, when the
chains that men made for them could not. But being brought before him,
they protested against his jurisdiction, and broke out into a rage,
What have we to do with thee, Jesus, thou Son of God? Here is,
(1.) One word that the devil spoke like a saint; he addressed himself
to Christ as Jesus the Son of God; a good word, and at this time, when
it was a truth but in the proving, it was a great word too, what flesh
and blood did not reveal to Peter, ch. xvi. 17. Even the devils know,
and believe, and confess Christ to be the Son of God, and yet they are
devils still, which makes their enmity to Christ so much the more
wicked, and indeed a perfect torment to themselves; for how can it be
otherwise, to oppose one they know to be the Son of God? Note, It is
not knowledge, but love, that distinguishes saints from devils. He is
the first-born of hell, that knows Christ and yet hates him, and will
not be subject to him and his law. We may remember that not long since
the devil made a doubt whether Christ were the Son of God or not, and
would have persuaded him to question it (ch. iv. 3), but now he readily
owns it. Note, Though God's children may be much disquieted in an hour
of temptation, by Satan's questioning their relation to God as a
Father, yet the Spirit of adoption shall at length clear it up to them
so much to their satisfaction, as to set it even above the devil's
contradiction.
(2.) Two words that he said like a devil, like himself.
[1.] A word of defiance; What have we to do with thee? Now, First, It
is true that the devils have nothing to do with Christ as a Saviour,
for he took not on him the nature of the angels that fell, nor did he
lay hold on them (Heb. ii. 16); they are in no relation to him, they
neither have, nor hope for, any benefit by him. O the depth of this
mystery of divine love, that fallen man hath so much to do with Christ,
when fallen angels have nothing to do with him! Surely here was torment
enough before the time, to be forced to own the excellency that is in
Christ, and yet that he has no interest in him. Note, It is possible
for me to call Jesus the Son of God, and yet have nothing to do with
him. Secondly, It is as true, that the devils desire not to have any
thing to do with Christ as a Ruler; they hate him, they are filled with
enmity against him, they stand in opposition to him, and are in open
rebellion against his crown and dignity. See whose language they speak,
that will have nothing to do with the gospel of Christ, with his laws
and ordinances, that throw off his yoke, that break his bands in
sunder, and will not have him to reign over them; that say to the
Almighty Jesus, Depart from us: they are of their father the devil,
they do his lusts, and speak his language. Thirdly, But it is not true,
that the devils have nothing to do with Christ as a Judge, for they
have, and they know it. These devils could not say, What hast thou to
do with us? could not deny that the Son of God is the Judge of devils;
to his judgment they are bound over in chains of darkness, which they
would fain shake off, and shake off the thought of.
[2.] A word of dread and deprecation; "Art thou come hither to torment
us--to cast us out from these men, and to restrain us from doing the
hurt we would do?" Note, To be turned out, and tied up, from doing
mischief, is a torment to the devil, all whose comfort and satisfaction
are man's misery and destruction. Should not we then count it our
heaven to be doing well, and reckon that our torment, whether within or
without, that hinders us from well-doing? Now must we be tormented by
thee before the time; Note, First, There is a time in which devils will
be more tormented than they are, and they know it. The great assize at
the last day is the time fixed for their complete torture, in that
Tophet which is ordained of old for the king, for the prince of the
devils, and his angels (Isa. xxx. 33; Matt. xxv. 41); for the judgment
of that day they are reserved, 2 Pet. ii. 4. Those malignant spirits
that are, by the divine permission, prisoners at large, walking to and
fro through the earth (Job i. 7), are even now in a chain; hitherto
shall their power reach, and no further; they will then be made close
prisoners: they have now some ease; they will then be in torment
without ease. This they here take for granted, and ask not never to be
tormented (despair of relief is the misery of their case), but they beg
that they may not be tormented before the time; for though they knew
not when the day of judgment should be, they knew it should not be yet.
Secondly, The devils have a certain fearful looking for of that
judgment and fiery indignation, upon every approach of Christ, and
every check that is given to their power and rage. The very sight of
Christ and his word of command to come out of the man, made them thus
apprehensive of their torment. Thus the devils believe, and tremble,
Jam. ii. 19. It is their own enmity to God and man that puts them upon
the rack, and torments them before the time. The most desperate
sinners, whose damnation is sealed, yet cannot quite harden their
hearts against the surprise of fearfulness, when they see the day
approaching.
II. Let us now see what work they made where they went, when they were
turned out of the men possessed, and that was into a herd of swine,
which was a good way off, v. 30. These Gergesenes, though living on the
other side Jordan, were Jews. What had they to do with swine, which by
the law were unclean, and not to be eaten nor touched? Probably, lying
in the outskirts of the land, there were many Gentiles among them, to
whom this herd of swine belonged: or they kept them to be sold, or
bartered, to the Romans, with whom they had now great dealings, and who
were admirers of swine's flesh. Now observe,
1. How the devils seized the swine. Though they were a good way off,
and, one would think, out of danger, yet the devils had an eye upon
them, to do them a mischief: for they go up and down, seeking to
devour, seeking an opportunity; and they seek not long but they find.
Now here,
(1.) They asked leave to enter into the swine (v. 31); they besought
him, with all earnestness, If thou cast us out, suffer us to go away
into the herd of swine. Hereby, [1.] They discover their own
inclination to do mischief, and what a pleasure it is to them; those,
therefore, are their children, and resemble them, whose sleep departeth
from them, except they cause some to fall, Prov. iv. 16. "Let us go
into the herd of swine, any where rather than into the place of
torment, any where to do mischief." If they might not be suffered to
hurt men in their bodies, they would hurt them in their goods, and in
that too they intend hurt to their souls, by making Christ a burthen to
them: such malicious devices hath that old subtle serpent! [2.] They
own Christ's power over them; that, without his sufferance and
permission, they could not so much as hurt a swine. This is comfortable
to all the Lord's people, that, though the devil's power be very great,
yet it is limited, and not equal to his malice (what would become of
us, if it were?) especially that it is under the control of our Lord
Jesus, our most faithful, powerful friend and Saviour; that Satan and
his instruments can go no further than he is pleased to permit; here
shall their proud waves be stayed.
(2.) They had leave. Christ said unto them, Go (v. 32), as God did to
Satan, when he desired leave to afflict Job. Note, God does often, for
wise and holy ends, permit the efforts of Satan's rage, and suffer him
to do the mischief he would, and even by it serve his own purposes. The
devils are not only Christ's captives, but his vassals; his dominion
over them appears in the harm they do, as well as in the hindrance of
them from doing more. Thus even their wrath is made to praise Christ,
and the remainder of it he does and will restrain. Christ permitted
this, [1.] For the conviction of the Sadducees that were then among the
Jews, who denied the existence of spirits, and would not own that there
were such beings, because they could not see them. Now Christ would, by
this, bring it as near as might be to an ocular demonstration of the
being, multitude, power, and malice, of evil spirits, that, if they
were not hereby convinced, they might be left inexcusable in their
infidelity. We see not the wind, but it would be absurd to deny it,
when we see trees and houses blown down by it. [2.] For the punishment
of the Gadarenes, who perhaps, though Jews, took a liberty to eat
swine's flesh, contrary to the law: however, their keeping swine
bordered upon evil; and Christ would also show what a hellish crew they
were delivered from, which, if he had permitted it, would soon have
choked them, as they did their swine. The devils, in obedience to
Christ's command, came out of the men, and having permission, when they
were come out, immediately they went into the herd of swine. See what
an industrious enemy Satan is, and how expeditious; he will lose no
time in doing mischief. Observe,
2. Whither they hurried them, when they had seized them. They were not
bid to save their lives, and, therefore, they were made to run
violently down a steep place into the sea, where they all perished, to
the number of about two thousand, Mark v. 13. Note, The possession
which the devil gets is for destruction. Thus the devil hurries people
to sin, hurries them to that which they have resolved against, and
which they know will be shame and grief to them: with what a force doth
the evil spirit work in the children of disobedience, when by so many
foolish and hurtful lusts they are brought to act in direct
contradiction, not only to religion, but to right reason, and their
interest in this world! Thus, likewise, he hurries them to ruin, for he
is Apollyon and Abaddon, the great destroyer. By his lusts which men
do, they are drowned in destruction and perdition. This is Satan's
will, to swallow up and to devour; miserable then is the condition of
those that are led captive by him at his will. They are hurried into a
worse lake than this, a lake that burns with fire and brimstone.
Observe,
3. What effect this had upon the owners. The report of it was soon
brought them by the swine-herds, who seemed to be more concerned for
the loss of the swine than any thing else, for they went not to tell
what was befallen to the possessed of the devils, till the swine were
lost, v. 33. Christ went not into the city, but the news of his being
there did, by which he was willing to feel how their pulse beat, and
what influence it had upon them, and then act accordingly.
Now, (1.) Their curiosity brought them out to see Jesus. The whole city
came out to meet him, that they might be able to say, they had seen a
man who did such wonderful works. Thus many go out, in profession, to
meet Christ for company, that have no real affection for him, nor
desire to know him.
(2.) Their covetousness made them willing to be rid of him. Instead of
inviting him into their city, or bringing their sick to him to be
healed, they desired him to depart out of their coasts, as if they had
borrowed the words of the devils, What have we to do with thee, Jesus
thou Son of God? And now the devils had what they aimed at in drowning
the swine; they did it, and then made the people believe that Christ
had done it, and so prejudiced them against him. He seduced our first
parents, by possessing them with hard thoughts of God, and kept the
Gadarenes from Christ, by suggesting that he came into their country to
destroy their cattle, and that he would do more hurt than good; for
though he had cured two men, yet he had drowned two thousand swine.
Thus the devil sows tares in God's field, does mischief in the
Christian church, and then lays the blame upon Christianity, and
incenses men against that. They besought him that he would depart,
lest, like Moses in Egypt, he should proceed to some other plague.
Note, There are a great many who prefer their swine before their
Saviour, and so come short of Christ, and salvation by him. They desire
Christ to depart out of their hearts, and will not suffer his word to
have a place in them, because he and his word will be the destruction
of their brutish lusts--those swine which they give up themselves to
feed. And justly will Christ forsake those that thus are weary of him,
and say to them hereafter, Depart, ye cursed, who now say to the
Almighty, Depart from us.
__________________________________________________________________
M A T T H E W.
CHAP. IX.
We have in this chapter remarkable instances of the power and pity of
the Lord Jesus, sufficient to convince us that he is both able to save
to the uttermost all that come to God by him, and as willing as he is
able. His power and pity appear here in the good offices he did, I. To
the bodies of people, in curing the palsy (ver. 2-8); raising to life
the ruler's daughter, and healing the bloody issue (ver. 18-26); giving
sight to two blind men (ver. 27-31); casting the devil out of one
possessed (ver. 32-34); and healing all manner of sickness, ver. 35.
II. To the souls of people; in forgiving sins (ver. 2); calling
Matthew, and conversing freely with publicans and sinners (ver. 9-13);
considering the frame of his disciples, with reference to the duty of
fasting (ver. 14-17); preaching the gospel, and, in compassion to the
multitude, providing preachers for them, ver. 35-38. Thus did he prove
himself to be, as undoubtedly he is, the skilful, faithful Physician,
both of soul and body, who has sufficient remedies for all the maladies
of both: for which we must, therefore, apply ourselves to him, and
glorify him both with our bodies and with our spirits, which are his,
in return to him for his kindness to both.
Christ Heals a Man Sick of the Palsy.
1 And he entered into a ship, and passed over, and came into his own
city. 2 And, behold, they brought to him a man sick of the palsy,
lying on a bed: and Jesus seeing their faith said unto the sick of the
palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And,
behold, certain of the scribes said within themselves, This man
blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think
ye evil in your hearts? 5 For whether is easier, to say, Thy sins be
forgiven thee; or to say, Arise, and walk? 6 But that ye may know
that the Son of man hath power on earth to forgive sins, (then saith he
to the sick of the palsy,) Arise, take up thy bed, and go unto thine
house. 7 And he arose, and departed to his house. 8 But when the
multitudes saw it, they marvelled, and glorified God, which had given
such power unto men.
The first words of this chapter oblige us to look back to the close of
that which precedes it, where we find the Gadarenes so resenting the
loss of their swine, that they were disgusted with Christ's company,
and besought him to depart out of their coasts. Now here it follows, He
entered into a ship, and passed over. They bid him begone, and he took
them at their word, and we never read that he came into their coasts
again. Now here observe, 1. His justice--that he left them. Note,
Christ will not tarry long where he is not welcome. In righteous
judgment, he forsakes those places and persons that are weary of him,
but abides with those that covet and court his stay. If the unbeliever
will depart from Christ, let him depart; it is at his peril, 1 Cor.
vii. 15. 2. His patience--that he did not leave some destroying
judgment behind him, to punish them, as they deserved, for their
contempt and contumacy. How easily, how justly, might he have sent them
after their swine, who were already so much under the devil's power.
The provocation, indeed, was very great: but he put it up, and passed
it by; and, without any angry resentments or upbraidings, he entered
into a ship, and passed over. This was the day of his patience; he came
not to destroy men's lives, but to save them; not to kill, but to cure.
Spiritual judgments agree more with the constitution of gospel times;
yet some observe, that in those bloody wars which the Romans made upon
the Jews, which began not many years after this, they first besieged
the town of Gadara, where these Gadarenes dwelt. Note, Those that drive
Christ from them, draw all miseries upon them. Woe unto us, if God
depart from us.
He came into his own city, Capernaum, the principal place of his
residence at present (Mark ii. 1), and therefore called his own city.
He had himself testified, that a prophet it least honoured in his own
country and city, yet thither he came; for he sought not his own
honour; but, being in a state of humiliation, he was content to be
despised of the people. At Capernaum all the circumstances recorded in
this chapter happened, and are, therefore, put together here, though,
in the harmony of the evangelists, other events intervened. When the
Gadarenes desired Christ to depart, they of Capernaum received him. If
Christ be affronted by some, there are others in whom he will be
glorious; if one will not, another will.
Now the first occurrence, after Christ's return to Capernaum, as
recorded in these verses, was the cure of the man sick of the palsy. In
which we may observe,
I. The faith of his friends in bringing him to Christ. His distemper
was such, that he could not come to Christ himself, but as he was
carried. Note, Even the halt and the lame may be brought to Christ, and
they shall not be rejected by him. If we do as well as we can, he will
accept of us. Christ had an eye to their faith. Little children cannot
go to Christ themselves, but he will have an eye to the faith of those
that bring them, and it shall not be in vain. Jesus saw their faith,
the faith of the paralytic himself, as well as of them that brought
him; Jesus saw the habit of faith, though his distemper, perhaps,
impaired his intellect, and obstructed the actings of it. Now their
faith was, 1. A strong faith; they firmly believed that Jesus Christ
both could and would heal him; else they would not have brought the
sick man to him so publicly, and through so much difficulty. 2. A
humble faith; though the sick man was unable to stir a step, they would
not ask Christ to make him a visit, but brought him to attend on
Christ. It is fitter than we should wait on Christ, than he on us. 3.
An active faith: in the belief of Christ's power and goodness, they
brought the sick man to him, lying on a bed, which could not be done
without a deal of pains. Note, A strong faith regards no obstacles in
pressing after Christ.
II. The favour of Christ, in what he said to him; Son, be of good
cheer, thy sins be forgiven thee. This was a sovereign cordial to a
sick man, and was enough to make all his bed in his sickness; and to
make it easy to him. We read not of any thing said to Christ; probably
the poor sick man could not speak for himself, and they that brought
him chose rather to speak by actions than words; they set him before
Christ; that was enough. Note, It is not in vain to present ourselves
and our friends to Christ, as the objects of his pity. Misery cries as
well as sin, and mercy is no less quick of hearing than justice. Here
is, in what Christ said, 1. A kind compellation; Son. Note,
Exhortations and consolations to the afflicted speak to them as to
sons, for afflictions are fatherly discipline, Heb. xii. 5. 2. A
gracious encouragement; "Be of good cheer. Have a good heart on it;
cheer up thy spirits." Probably the poor man, when let down among them
all in his bed, was put out of countenance, was afraid of a rebuke for
being brought in so rudely: but Christ does not stand upon ceremony; he
bids him be of good cheer; all would be well, he should not be laid
before Christ in vain. Christ bids him be of good cheer; and then cures
him. He would have those to whom he deals his gifts, to be cheerful in
seeking him, and in trusting in him; to be of good courage. 3. A good
reason for that encouragement; Thy sins are forgiven thee. Now this may
be considered, (1.) as an introduction to the cure of his bodily
distemper; "Thy sins are pardoned, and therefore thou shalt be healed."
Note, As sin is the cause of sickness, so the remission of sin is the
comfort of recovery from sickness; not but that sin may be pardoned,
and yet the sickness not removed; not but that the sickness may be
removed, and yet the sin not pardoned: but if we have the comfort of
our reconciliation to God, with the comfort of our recovery from
sickness, this makes it a mercy indeed to us, as to Hezekiah, Isa.
xxxviii. 17. Or, (2.) As a reason of the command to be of good cheer,
whether he were cured of his disease or not; "Though I should not heal
thee, wilt thou not say thou hast not sought in vain, if I assure thee
that thy sins are pardoned; and wilt thou not look upon that as a
sufficient ground of comfort, though thou shouldst continue sick of the
palsy?" Note, They who, through grace, have some evidence of the
forgiveness of their sins, have reasons to be of good cheer, whatever
outward troubles or afflictions they are under; see Isa. xxxiii. 24.
III. The cavil of the scribes at that which Christ said (v. 3); They
said within themselves, in their hearts, among themselves, in their
secret whisperings, This man blasphemeth. See how the greatest instance
of heaven's power and grace is branded with the blackest note of hell's
enmity; Christ's pardoning sin is termed blasphemy; nor had it been
less, if he had not had commission from God for it. They, therefore,
are guilty of blasphemy, that have no such commission, and yet pretend
to pardon sin.
IV. The conviction which Christ gave them of the unreasonableness of
this cavil, before he proceeded.
1. He charged them with it. Though they did but say it within
themselves, he knew their thoughts. Note, Our Lord Jesus has the
perfect knowledge of all that we say within ourselves. Thoughts are
secret and sudden, yet naked and open before Christ, the eternal Word
(Heb. iv. 12, 13), and he understands them afar off, Ps. cxxxix. 2. He
could say to them (which no mere man could), Wherefore think ye evil in
your hearts? Note, There is a great deal of evil in sinful thoughts,
which is very offensive to the Lord Jesus. He being the Sovereign of
the heart, sinful thoughts invade his right, and disturb his
possession; therefore he takes notice of them, and is much displeased
with them. In them lies the root of bitterness, Gen. vi. 5. The sins
that begin and end in the heart, and go no further, are as dangerous as
any other.
2. He argued them out of it, v. 5, 6. Where observe,
(1.) How he asserts his authority in the kingdom of grace. He
undertakes to make out, that the Son of man, the Mediator, has power on
earth to forgive sins; for therefore the Father has committed all
judgment to the Son, and has given him this authority, because he is
the Son of man, John v. 22, 27. If he has power to give eternal life,
as he certainly has (John xvii. 2), he must have power to forgive sin;
for guilt is a bar that must be removed, or we can never get to heaven.
What an encouragement is this to poor sinners to repent, that the power
of pardoning sin is put into the hands of the Son of man, who is bone
of our bone! And if he had this power on earth, much more now that he
is exalted to the Father's right hand, to give repentance and remission
of sins, and so to be both a Prince and a Saviour, Acts v. 31.
(2.) How he proves it, by his power in the kingdom of nature; his power
to cure diseases. Is it not as easy to say, Thy sins are forgiven thee,
as to say, Arise and walk? He that can cure the disease, whether
declaratively as a Prophet, or authoritatively as God, can, in like
manner, forgive the sin. Now, [1.] This is a general argument to prove
that Christ had a divine mission. His miracles, especially his
miraculous cures, confirm what he said of himself, that he was the Son
of God; the power that appeared in his cures proved him sent of God;
and the pity that appeared in them proved him sent of God to heal and
save. The God of truth would not set his seal to a lie. [2.] It had a
particular cogency in this case. The palsy was but a symptom of the
disease of sin; now he made it to appear, that he could effectually
cure the original disease, by the immediate removal of that symptom; so
close a connection was there between the sin and the sickness. He that
had power to remove the punishment, no doubt, had power to remit the
sin. The scribes stood much upon a legal righteousness, and placed
their confidence in that, and made no great matter of the forgiveness
of sin, the doctrine upon which Christ hereby designed to put honour,
and to show that his great errand to the world was to save his people
from their sins.
V. The immediate cure of the sick man. Christ turned from disputing
with them, and spake healing to him. The most necessary arguings must
not divert us from doing the good that our hand finds to do. He saith
to the sick of the palsy, Arise, take up thy bed, and go to thine
house; and a healing, quickening, strengthening power accompanied this
word (v. 7): he arose and departed to his house. Now, 1. Christ bid him
take up his bed, to show that he was perfectly cured, and that not only
he had no more occasion to be carried upon his bed, but that he had
strength to carry it. 2. He sent him to his house, to be a blessing to
his family, where he had been so long a burden; and did not take him
along with him for a show, which those would do in such a case who seek
the honour that comes from men.
VI. The impression which this made upon the multitude (v. 8); they
marvelled, and glorified God. Note, All our wonder should help to
enlarge our hearts in glorifying God, who alone does marvellous things.
They glorified God for what he had done for this poor man. Note,
Others' mercies should be our praises, and we should give him thanks
for them, for we are members one of another. Though few of this
multitude were so convinced, as to be brought to believe in Christ, and
to follow him, yet they admired him, not as God, or the Son of God, but
as a man to whom God had given such power. Note, God must be glorified
in all the power that is given to men to do good. For all power is
originally his; it is in him, as the Fountain, in men, as the cisterns.
Matthew Called.
9 And as Jesus passed forth from thence, he saw a man, named Matthew,
sitting at the receipt of custom: and he saith unto him, Follow me. And
he arose, and followed him. 10 And it came to pass, as Jesus sat at
meat in the house, behold, many publicans and sinners came and sat down
with him and his disciples. 11 And when the Pharisees saw it, they
said unto his disciples, Why eateth your Master with publicans and
sinners? 12 But when Jesus heard that, he said unto them, They that
be whole need not a physician, but they that are sick. 13 But go ye
and learn what that meaneth, I will have mercy, and not sacrifice: for
I am not come to call the righteous, but sinners to repentance.
In these verses we have an account of the grace and favour of Christ to
poor publicans, particularly to Matthew. What he did to the bodies of
people was to make way for a kind design upon their souls. Now observe
here,
I. The call of Matthew, the penman of this gospel. Mark and Luke call
him Levi; it was ordinary for the same person to have two names:
perhaps Matthew was the name he was most known by as a publican, and,
therefore, in his humility, he called himself by that name, rather than
by the more honourable name of Levi. Some think Christ gave him the
name of Matthew when he called him to be an apostle; as Simon, he
surnamed Peter. Matthew signifies, the gift of God, Ministers are God's
gifts to the church; their ministry, and their ability for it, are
God's gifts to them. Now observe,
1. The posture that Christ's call found Matthew in. He was sitting at
the receipt of custom, for he was a publican, Luke v. 27. He was a
custom-house officer at the port of Capernaum, or an exciseman, or
collector of the land-tax. Now, (1.) He was in his calling, as the rest
of them whom Christ called, ch. iv. 18. Note, As Satan chooses to come,
with his temptations, to those that are idle, so Christ chooses to
come, with his calls, to those that are employed. But, (2.) It was a
calling of ill fame among serious people; because it was attended with
so much corruption and temptation, and there were so few in that
business that were honest men. Matthew himself owns what he was before
his conversion, as does St. Paul (1 Tim. i. 13), that the grace of
Christ in calling him might be the more magnified, and to show, that
God has his remnant among all sorts of people. None can justify
themselves in their unbelief, by their calling in the world; for there
is no sinful calling, but some have been saved out of it, and no lawful
calling, but some have been saved in it.
2. The preventing power of this call. We find not that Matthew looked
after Christ, or had any inclination to follow him, though some of his
kindred were already disciples of Christ, but Christ prevented him with
the blessings of his goodness. He is found of those that seek him not.
Christ spoke first; we have not chosen him, but he hath chosen us. He
said, Follow me; and the same divine, almighty power accompanied this
word to convert Matthew, which attended that word (v. 6), Arise and
walk, to cure the man sick of the palsy. Note, A saving change is
wrought in the soul by Christ as the Author, and his word as the means.
His gospel is the power of God unto salvation, Rom. i. 16. The call was
effectual, for he came at the call; he arose, and followed him
immediately; neither denied, nor deferred his obedience. The power of
divine grace soon answers and overcomes all objections. Neither his
commission for his place, nor his gains by it, could detain him, when
Christ called him. He conferred not with flesh and blood, Gal. i. 15,
16. He quitted his post, and his hopes of preferment in that way; and,
though we find the disciples that were fishers occasionally fishing
again afterwards, we never find Matthew at the receipt of custom again.
II. Christ's converse with publicans and sinners upon this occasion;
Christ called Matthew, to introduce himself into an acquaintance with
the people of that profession. Jesus sat at meat in the house, v. 10.
The other evangelists tell us, that Matthew made a great feast, which
the poor fishermen, when they were called, were not able to do. But
when he comes to speak of this himself, he neither tells us that it was
his own house, nor that it was a feast, but only that he sat at meat in
the house; preserving the remembrance of Christ's favours to the
publicans, rather than of the respect he had paid to Christ. Note, It
well becomes us to speak sparingly of our own good deeds.
Now observe, 1. When Matthew invited Christ, he invited his disciples
to come along with him. Note, They that welcome Christ, must welcome
all that are his, for his sake, and let them have a room in their
hearts. 2. He invited many publicans and sinners to meet him. This was
the chief thing Matthew aimed at in this treat, that he might have an
opportunity of bringing his old associates acquainted with Christ. He
knew by experience what the grace of Christ could do, and would not
despair concerning them. Note, They who are effectually brought to
Christ themselves, cannot but be desirous that others also may be
brought to him, and ambitious of contributing something towards it.
True grace will not contentedly eat its morsels alone, but will invite
others. When by the conversion of Matthew the fraternity was broken,
presently his house was filled with publicans, and surely some of them
will follow him, as he followed Christ. Thus did Andrew and Philip,
John i. 41, 45; iv. 29. See Judges xiv. 9.
III. The displeasure of the Pharisees at this, v. 11. They cavilled at
it; why eateth your Master with publicans and sinners? Here observe, 1.
That Christ was quarrelled with. It was not the least of his
sufferings, that he endured the contradiction of sinners against
himself. None was more quarrelled with by men, than he that came to
take up the great quarrel between God and man. Thus he denied himself
the honour due to an incarnate Deity, which was to be justified in what
he spake, and to have all he said readily subscribed to: for though he
never spoke or did anything amiss, every thing he said and did was
found fault with. Thus he taught us to expect and prepare for reproach,
and to bear it patiently. 2. They that quarrelled with him were the
Pharisees; a proud generation of men, conceited of themselves, and
censorious of others; of the same temper with those in the prophet's
time, who said, Stand by thyself, come not near me; I am holier than
thou: they were very strict in avoiding sinners, but not in avoiding
sin; none greater zealots than they for the form of godliness, nor
greater enemies to the power of it. They were for keeping up the
traditions of the elders to a nicety, and so propagating the same
spirit that they were themselves governed by. 3. They brought their
cavil, not to Christ himself; they had not the courage to face him with
it, but to his disciples. The disciples were in the same company, but
the quarrel is with the Master: for they would not have done it, if he
had not; and they thought it worse in him who was a prophet, than in
them; his dignity, they thought, should set him at a greater distance
from such company than others. Being offended at the Master, they
quarrel with the disciples. Note, It concerns Christians to be able to
vindicate and justify Christ, and his doctrines and laws, and to be
ready always to give an answer to those that ask them a reason of the
hope that is in them, 1 Pet. iii. 15. While he is an Advocate for us in
heaven, let us be advocates for him on earth, and make his reproach our
own. 4. The complaint was his eating with publicans and sinners: to be
intimate with wicked people is against the law of God (Ps. cxix. 115;
i. 1); and perhaps by accusing Christ of this to his disciples, they
hoped to tempt them from him, to put them out of conceit with him, and
so to bring them over to themselves to be their disciples, who kept
better company; for they compassed sea and land to make proselytes. To
be intimate with publicans was against the tradition of the elders,
and, therefore, they looked upon it as a heinous thing. They were angry
with Christ for this, (1.) Because they wished ill to him, and sought
occasion to misrepresent him. Note, It is an easy and very common thing
to put the worst constructions upon the best words and actions. (2.)
Because they wished no good to publicans and sinners, but envied
Christ's favour to them, and were grieved to see them brought to
repentance. Note, It may justly be suspected, that they have not the
grace of God themselves, who grudge others a share in that grace, who
are not pleased with it.
IV. The defence that Christ made for himself and his disciples, in
justification of their converse with publicans and sinners. The
disciples, it should seem, being yet weak, had to seek for an answer to
the Pharisees' cavil, and, therefore, bring it to Christ, and he heard
it (v. 12), or perhaps overheard them whispering it to his disciples.
Let him alone to vindicate himself and to plead his own cause, to
answer for himself and for us too. Two things he urges in his defence,
1. The necessity and exigence of the case of the publicans, which
called aloud for his help, and therefore justified him in conversing
with them for their good. It was the extreme necessity of poor, lost
sinners, that brought Christ from the pure regions above, to these
impure ones; and the same was it, that brought him into this company
which was thought impure. Now,
(1.) He proves the necessity of the case of the publicans: they that be
whole need not a physician, but they that are sick. The publicans are
sick, and they need one to help and heal them, which the Pharisees
think they do not. Note,
[1.] Sin is the sickness of the soul; sinners are spiritually sick.
Original corruptions are the diseases of the soul, actual
transgressions are its wounds, or the eruptions of the disease. It is
deforming, weakening, disquieting, wasting, killing, but, blessed be
God, not incurable. [2.] Jesus Christ is the great Physician of souls.
His curing of bodily diseases signified this, that he arose with
healing under his wings. He is a skilful, faithful, compassionate
Physician, and it is his office and business to heal the sick. Wise and
good men should be as physicians to all about them; Christ was so. Hunc
affectum versus omnes habet sapiens, quem versus aegros suos medicus--A
wise man cherishes towards all around him the feelings of a physician
for his patient. Seneca De Const. [3.] Sin-sick souls have need of this
Physician, for their disease is dangerous; nature will not help itself;
no man can help us; such need have we of Christ, that we are undone,
eternally undone, without him. Sensible sinners see their need, and
apply themselves to him accordingly. [4.] There are multitudes who
fancy themselves to be sound and whole, who think they have no need of
Christ, but that they can shift for themselves well enough without him,
as Laodicea, Rev. iii. 17. Thus the Pharisees desired not the knowledge
of Christ's word and ways, not because they had no need of him, but
because they thought they had none. See John ix. 40, 41.
(2.) He proves, that their necessity did sufficiently justify his
conduct, in conversing familiarly with them, and that he ought not to
be blamed for it; for that necessity made it an act of charity, which
ought always to be preferred before the formalities of a religious
profession, in which beneficence and munificence are far better than
magnificence, as much as substance is better than shows or shadows.
Those duties, which are of moral and natural obligation, are to take
place even of those divine laws which are positive and ritual, much
more of those impositions of men, and traditions of the elders, which
make God's law stricter than he has made it. This he proves (v. 13) by
a passage quoted out of Hos. vi. 6, I will have mercy and not
sacrifice. That morose separation from the society of publicans, which
the Pharisees enjoined, was less than sacrifice; but Christ's
conversing with them was more than an act of common mercy, and
therefore to be preferred before it. If to do well ourselves is better
than sacrifice, as Samuel shows (1 Sam. xv. 22, 23), much more to do
good to others. Christ's conversing with sinners is here called mercy:
to promote the conversion of souls is the greatest act of mercy
imaginable; it is saving a soul from death, Jam. v. 20. Observe how
Christ quotes this, Go ye and learn what that meaneth. Note, It is not
enough to be acquainted with the letter of scripture, but we must learn
to understand the meaning of it. And they have best learned the meaning
of the scriptures, that have learned how to apply them as a reproof to
their own faults, and a rule for their own practice. This scripture
which Christ quoted, served not only to vindicate him, but, [1.] To
show wherein true religion consists; not in external observances: not
in meats and drinks and shows of sanctity, not in little particular
opinions and doubtful disputations, but in doing all the good we can to
the bodies and souls of others; in righteousness and peace; in visiting
the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of
those who place religion in rituals, more than in morals, ch. xxiii.
23. They espouse those forms of godliness which may be made consistent
with, and perhaps subservient to, their pride, covetousness, ambition,
and malice, while they hate that power of it which is mortifying to
those lusts.
2. He urges the nature and end of his own commission. He must keep to
his orders, and prosecute that for which he was appointed to be the
great Teacher; now, says he, "I am not come to call the righteous, but
sinners to repentance, and therefore must converse with publicans."
Observe, (1.) What his errand was; it was to call to repentance. This
was his first text (ch. iv. 17), and it was the tendency of all his
sermons. Note, The gospel call is a call to repentance; a call to us to
change our mind and to change our way. (2.) With whom his errand lay;
not with the righteous, but with sinners. That is, [1.] If the children
of men had not been sinners, there had been no occasion for Christ's
coming among them. He is the Saviour, not of man as man, but of man as
fallen. Had the first Adam continued in his original righteousness, we
had not needed a second Adam. [2.] Therefore his greatest business lies
with the greatest sinners; the more dangerous the sick man's case is,
the more occasion there is for the physician's help. Christ came into
the world to save sinners, but especially the chief (1 Tim. i. 15); to
call not those so much, who, though sinners, are comparatively
righteous, but the worst of sinners. [3.] The more sensible any sinners
are of their sinfulness, the more welcome will Christ and his gospel be
to them; and every one chooses to go where his company is desired, not
to those who would rather have his room. Christ came not with an
expectation of succeeding among the righteous, those who conceit
themselves so, and therefore will sooner be sick of their Saviour, than
sick of their sins, but among the convinced humble sinners; to them
Christ will come, for to them he will be welcome.
Christ's Reply to the Disciples of John.
14 Then came to him the disciples of John, saying, Why do we and the
Pharisees fast oft, but thy disciples fast not? 15 And Jesus said
unto them, Can the children of the bridechamber mourn, as long as the
bridegroom is with them? but the days will come, when the bridegroom
shall be taken from them, and then shall they fast. 16 No man putteth
a piece of new cloth unto an old garment, for that which is put in to
fill it up taketh from the garment, and the rent is made worse. 17
Neither do men put new wine into old bottles: else the bottles break,
and the wine runneth out, and the bottles perish: but they put new wine
into new bottles, and both are preserved.
The objections which were made against Christ and his disciples gave
occasion to some of the most profitable of his discourses; thus are the
interests of truth often served, even by the opposition it meets with
from gainsayers, and thus the wisdom of Christ brings good out of evil.
This is the third instance of it in this chapter; his discourse of his
power to forgive sin, and his readiness to receive sinners, was
occasioned by the cavils of the scribes and Pharisees; so here, from a
reflection upon the conduct of his family, arose a discourse concerning
his tenderness for it. Observe,
I. The objection which the disciples of John made against Christ's
disciples, for not fasting so often as they did; which they are charged
with, as another instance of the looseness of their profession, besides
that of eating with publicans and sinners; and it is therefore
suggested to them, that they should change that profession for another
more strict. It appears by the other evangelists (Mark ii. 18 and Luke
v. 33) that the disciples of the Pharisees joined with them, and we
have reason to suspect that they instigated them, making use of John's
disciples as their spokesmen, because they, being more in favour with
Christ and his disciples, could do it more plausibly. Note, It is no
new thing for bad men to set good men together by the ears; if the
people of God differ in their sentiments, designing men will take that
occasion to sow discord, and to incense them one against another, and
alienate them one from another, and so make an easy prey of them. If
the disciples of John and of Jesus clash, we have reason to suspect the
Pharisees have been at work underhand, blowing the coals. Now the
complaint is, Why do we and the Pharisees fast often, but thy disciples
fast not? It is pity the duties of religion, which ought to be the
confirmations of holy love, should be made the occasions of strife and
contention; but they often are so, as here; where we may observe,
1. How they boasted of their own fasting. We and the Pharisees fast
often. Fasting has in all ages of the church been consecrated, upon
special occasions, to the service of religion; the Pharisees were much
in it; many of them kept two fast-days in a week, and yet the
generality of them were hypocrites and bad men. Note, False and formal
professors often excel others in outward acts of devotion, and even of
mortification. The disciples of John fasted often, partly in compliance
with their master's practice, for he came neither eating nor drinking
(ch. xi. 18); and people are apt to imitate their leaders, though not
always from the same inward principle; partly in compliance with their
master's doctrine of repentance. Note, The severer part of religion is
often most minded by those that are yet under the discipline of the
Spirit, as a Spirit of bondage, whereas, though these are good in their
place, we must pass through them to that life of delight in God and
dependence on him, to which these should lead. Now they come to Christ
to tell him that they fasted often, at least they thought it often.
Note, Most men will proclaim every one his own goodness, Prov. xx. 6.
There is a proneness in professors to brag of their own performance in
religion, especially if there by any thing extraordinary in them; nay,
and not only to boast of them before men, but to plead them before God,
and confide in them as a righteousness.
2. How they blamed Christ's disciples for not fasting so often as they
did. Thy disciples fast not. They could not but know, that Christ had
instructed his disciples to keep their fasts private, and to manage
themselves so as that they might not appear unto men to fast; and,
therefore, it was very uncharitable in them to conclude they did not
fast, because they did not proclaim their fasts. Note, We must not
judge of people's religion by that which falls under the eye and
observation of the world. But suppose it was so, that Christ's
disciples did not fast so often or so long as they did, why truly, they
would therefore have it thought, that they had more religion in them
than Christ's disciples had. Note, It is common for vain professors to
make themselves a standard in religion, by which to try and measure
persons and things, as if all who differed from them were so far in the
wrong; as if all that did less than they, did too little, and all that
did more than they, did too much, which is a plain evidence of their
want of humility and charity.
3. How they brought this complaint to Christ. Note, If Christ's
disciples, either by omission or commission, give offence, Christ
himself will be sure to hear of it, and be reflected upon for it. O,
Jesus, are these thy Christians? Therefore, as we tender the honour of
Christ, we are concerned to conduct ourselves well. Observe, The
quarrel with Christ was brought to the disciples (v. 11), the quarrel
with the disciples was brought to Christ (v. 14), this is the way of
sowing discord and killing love, to set people against ministers,
ministers against people, and one friend against another.
II. The apology which Christ made for his disciples in this matter.
Christ might have upbraided John's disciples with the former part of
their question, Why do ye fast often? "Nay, you know best why you do
it; but the truth is, many abound in external instances of devotion,
that scarcely do themselves know why and wherefore." But he only
vindicates the practice of his disciples; whey they had nothing to say
for themselves, he had something ready to say for them. Note, As it is
wisdom's honour to be justified of all her children, so it is her
children's happiness to be all justified of wisdom. What we do
according to the precept and pattern of Christ, he will be sure to bear
us out in, and we may with confidence leave it to him to clear up our
integrity.
But thou shalt answer, Lord, for me.
Herbert.
Two things Christ pleads in defence of their not fasting.
1. That it was not a season proper for that duty (v. 15): Can the
children of the bride-chamber mourn, as long as the bridegroom is with
them? Observe, Christ's answer is so framed, as that it might
sufficiently justify the practice of his own disciples, and yet not
condemn the institution of John, or the practice of his disciples. When
the Pharisees fomented this dispute, they hoped Christ would cast
blame, either on his own disciples, or on John's, but he did neither.
Note, When at any time we are unjustly censured, our care must be only
to clear ourselves, not to recriminate, or throw dirt upon others; and
such a variety may there be of circumstances, as may justify us in our
practice, without condemning those that practise otherwise.
Now his argument is taken from the common usage of joy and rejoicing
during the continuance of marriage solemnities; when all instances of
melancholy and sorrow are looked upon as improper and absurd, as it was
at Samson's wedding, Judges xiv. 17. Now, (1.) The disciples of Christ
were the children of the bride-chamber, invited to the wedding-feast,
and welcome there; the disciples of the Pharisees were not so, but
children of the bond-woman (Gal. iv. 25, 31), continuing under a
dispensation of darkness and terror. Note, The faithful followers of
Christ, who have the Spirit of adoption, have a continual feast, while
they who have the spirit of bondage and fear, cannot rejoice for joy,
as other people, Hos. ix. 1. (2.) The disciples of Christ had the
bridegroom with them, which the disciples of John had not; their master
was now cast into prison, and lay there in continual danger of his
life, and therefore it was seasonable for them to fast often. Such a
day would come upon the disciples of Christ, when the bridegroom should
be taken from them, when they should be deprived of his bodily
presence, and then should they fast. The thoughts of parting grieved
them when he was going, John xvi. 6. Tribulation and affliction befel
them when he was gone, and gave them occasion of mourning and praying,
that is, of religious fasting. Note, [1.] Jesus Christ is the
Bridegroom of his Church, and his disciples are the children of the
bride-chamber. Christ speaks of himself to John's disciples under this
similitude, because that John had used it, when he called himself a
friend of the bridegroom, John iii. 29. And if they would by this hint
call to mind what their master then said, they would answer themselves.
[2.] The condition of those who are the children of the bride-chamber
is liable to many changes and alterations in this world; they sing of
mercy and judgment. [3.] It is merry or melancholy with the children of
the bride-chamber, according as they have more or less of the
bridegroom's presence. When he is with them, the candle of God shines
upon their head, and all is well; but when he is withdrawn, though but
for a small moment, they are troubled, and walk heavily; the presence
and nearness of the sun makes day and summer, his absence and distance,
night and winter. Christ is all in all to the church's joy. [4.] Every
duty is to be done in its proper season. See Eccles. vii. 14; Jam. v.
13. There is a time to mourn and a time to laugh, to each of which we
should accommodate ourselves, and bring forth fruit in due season. In
fasts, regard is to be had to the methods of God's grace towards us;
when he mourns to us, we must lament; and also to the dispensations of
his providence concerning us; there are times when the Lord God calls
to weeping and mourning; regard is likewise to be had to any special
work before us, ch. xvii. 21; Acts xiii. 2.
2. That they had not strength sufficient for that duty. This is set
forth in two similitudes, one of putting new cloth into an old garment,
which does but pull the old to pieces (v. 16); the other of putting new
wine into old bottles, which does but burst the bottles, v. 17.
Christ's disciples were not able to bear these severe exercises so well
as those of John and of the Pharisees, which the learned Dr. Whitby
gives this reason for: There were among the Jews not only sects of the
Pharisees and Essenes, who led an austere life, but also schools of the
prophets, who frequently lived in mountains and deserts, and were many
of them Nazarites; they had also private academies to train men up in a
strict discipline; and possibly from these many of John's disciples
might come, and many of the Pharisees; whereas Christ's disciples,
being taken immediately from their callings, had not been used to such
religious austerities, and were unfit for them, and would by them be
rather unfitted for their other work. Note, (1.) Some duties of
religion are harder and more difficult than others, like new cloth and
new wine, which require most intenseness of mind, and are most
displeasing to flesh and blood; such are religious fasting and the
duties that attend it. (2.) The best of Christ's disciples pass through
a state of infancy; all the trees in Christ's garden are not of a
growth, nor all his scholars in the same form; there are babes in
Christ and grown men. (3.) In the enjoining of religious exercises, the
weakness and infirmity of young Christians ought to be considered: as
the food provided for them must be such as is proper for their age (1
Cor. iii. 2; Heb. v. 12), so must the work be that is cut out for them.
Christ would not speak to his disciples that which they could not then
bear, John xvi. 12. Young beginners in religion must not be put upon
the hardest duties at first, lest they be discouraged. Such as was
God's care of his Israel, when he brought them out of Egypt, not to
lead them by the way of the Philistines (Exod. xiii. 17, 18), and such
as was Jacob's care of his children and cattle, not to overdrive them
(Gen. xxxiii. 13), such is Christ's care of the little ones of his
family, and the lambs of his flock: he gently leads them. For want of
this care, many times, the bottles break, and the wine is spilled; the
profession of many miscarries and comes to nothing, through
indiscretion at first. Note, There may be over--doing even in
well--doing, a being righteous over-much; and such an over--doing as
may prove an undoing through the subtlety of Satan.
The Ruler's Daughter Raised.
18 While he spake these things unto them, behold, there came a certain
ruler, and worshipped him, saying, My daughter is even now dead: but
come and lay thy hand upon her, and she shall live. 19 And Jesus
arose, and followed him, and so did his disciples. 20 And, behold, a
woman, which was diseased with an issue of blood twelve years, came
behind him, and touched the hem of his garment: 21 For she said
within herself, If I may but touch his garment, I shall be whole. 22
But Jesus turned him about, and when he saw her, he said, Daughter, be
of good comfort; thy faith hath made thee whole. And the woman was made
whole from that hour. 23 And when Jesus came into the ruler's house,
and saw the minstrels and the people making a noise, 24 He said unto
them, Give place: for the maid is not dead, but sleepeth. And they
laughed him to scorn. 25 But when the people were put forth, he went
in, and took her by the hand, and the maid arose. 26 And the fame
hereof went abroad into all that land.
We have here two passages of history put together; that of the raising
of Jairus's daughter to life, and that of the curing of the woman that
had the bloody issue, as he was going to Jairus's house, which is
introduced in a parenthesis, in the midst of the other; for Christ's
miracles were thick sown, and interwoven; the work of him that sent him
was his daily work. He was called to do these good works from speaking
the things foregoing, in answer to the cavils of the Pharisees, v. 18:
While he spake these things; and we may suppose it is a pleasing
interruption given to that unpleasant work of disputation, which,
though sometimes needful, a good man will gladly leave, to go about a
work of devotion or charity. Here is,
I. The ruler's address to Christ, v. 18. A certain ruler, a ruler of
the synagogue, came and worshipped him. Have any of the rulers believed
on him? Yes, here was one, a church ruler, whose faith condemned the
unbelief of the rest of the rulers. This ruler had a little daughter,
of twelve years old, just dead, and this breach made upon his family
comforts was the occasion of his coming to Christ. Note, In trouble we
should visit God: the death of our relations should drive us to Christ,
who is our life; it is well if any thing will do it. When affliction is
in our families, we must not sit down astonished, but, as Job, fall
down and worship. Now observe,
1. His humility in this address to Christ. He came with his errand to
Christ himself, and did not send his servant. Note, It is no
disparagement to the greatest rulers, personally to attend on the Lord
Jesus. He worshipped him, bowed the knee to him, and gave him all
imaginable respect. Note, They that would receive mercy from Christ
must give honour to Christ.
2. His faith in this address; "My daughter is even now dead," and
though any other physician would now come too late (nothing more absurd
than post mortem medicina--medicine after death), yet Christ comes not
too late; he is a Physician after death, for he is the resurrection and
the life; "O come then, and lay thy hand upon her, and she shall live."
This was quite above the power of nature (a privatione ad habitum non
datur regressus--life once lost cannot be restored), yet within the
power of Christ, who has life in himself, and quickeneth whom he will.
Now Christ works in an ordinary, by nature and not against it, and,
therefore, we cannot in faith bring him such a request as this; while
there is life, there is hope, and room for prayer; but when our friends
are dead, the case is determined; we shall go to them, but they shall
not return to us. But while Christ was here upon earth working
miracles, such a confidence as this was not only allowable but very
commendable.
II. The readiness of Christ to comply with his address, v. 19. Jesus
immediately arose, left his company, and followed him; he was not only
willing to grant him what he desired, in raising his daughter to life,
but to gratify him so far as to come to his house to do it. Surely he
never said to the seed of Jacob, Seek ye me in vain. He denied to go
along with the nobleman, who said, Sir, come down, ere my child die
(John iv. 48-50), yet he went along with the ruler of the synagogue,
who said, Sir, come down, and my child shall live. The variety of
methods which Christ took in working his miracles is perhaps to be
attributed to the different frame and temper of mind which they were in
who applied to him, which he who searcheth the heart perfectly knew,
and accommodated himself to. He knows what is in man, and what course
to take with him. And observe, when Jesus followed him, so did his
disciples, whom he had chosen for his constant companions; it was not
for state, or that he might come with observation, that he took his
attendants with him, but that they might be the witnesses of his
miracles, who were hereafter to be the preachers of his doctrine.
III. The healing of the poor woman's bloody issue. I call her a poor
woman, not only because her case was piteous, but because, she had
spent it all upon physicians, for the cure of her distemper, and was
never the better; which was a double aggravation of the misery of her
condition, that she had been full, but was now empty; and that she had
impoverished herself for the recovery of her health, and yet had not
her health neither. This woman was diseased with a constant issue of
blood twelve years (v. 20); a disease, which was not only weakening and
wasting, and under which the body must needs languish; but which also
rendered her ceremonially unclean, and shut her out from the courts of
the Lord's house; but it did not cut her off from approaching to
Christ. She applied herself to Christ, and received mercy from him, by
the way, as he followed the ruler, whose daughter was dead, to whom it
would be a great encouragement, and a help to keep up his faith in the
power of Christ. So graciously does Christ consider the frame, and
consult the case, of weak believers. Observe,
1. The woman's great faith in Christ, and in his power. Her disease was
of such a nature, that her modesty would not suffer her to speak openly
to Christ for a cure, as others did, but by a peculiar impulse of the
Spirit of faith, she believed him to have such an overflowing fulness
of healing virtue, that the very touch of his garment would be her
cure. This, perhaps, had something of fancy mixed with faith; for she
had no precedent for this way of application to Christ, unless, as some
think, she had an eye to the raising of the dead man by the touch of
Elisha's bones, 2 Kings xiii. 21. But what weakness of understanding
there was in it, Christ was pleased to overlook, and to accept the
sincerity and strength of her faith; for he eateth the honey-comb with
the honey, Cant. iv. 11. She believed she should be healed if she did
but touch the very hem of his garment, the very extremity of it. Note,
There is virtue in every thing that belongs to Christ. The holy oil
with which the high priest was anointed, ran down to the skirts of his
garments, Ps. cxxxiii. 2. Such a fulness of grace is there in Christ,
that from it we may all receive, John i. 16.
2. Christ's great favour to this woman. He did not suspend (as he might
have done) his healing influences, but suffered this bashful patient to
steal a cure unknown to any one else, though she could not think to do
it unknown to him. And now she was well content to be gone, for she had
what she came for, but Christ was not willing to let he to so; he will
not only have his power magnified in her cure, but his grace magnified
in her comfort and commendation: the triumphs of her faith must be to
her praise and honour. He turned about to see for her (v. 22), and soon
discovered her. Note, It is great encouragement to humble Christians,
that they who hide themselves from men are known to Christ, who sees in
secret their applications to heaven when most private. Now here,
(1.) He puts gladness into her heart, by that word, Daughter, be of
good comfort. She feared being chidden for coming clandestinely, but
she is encouraged. [1.] He calls her daughter, for he spoke to her with
the tenderness of a father, as he did to the man sick of the palsy (v.
2), whom he called son. Note, Christ has comforts ready for the
daughters of Zion, that are of a sorrowful spirit, as Hannah was, 1
Sam. i. 15. Believing women are Christ's daughters, and he will own
them as such. [2.] He bids her be of good comfort: she has reason to be
so, if Christ own her for a daughter. Note, The saints' consolation is
founded in their adoption. His bidding her be comforted, brought
comfort with it, as his saying, Be ye whole, brought health with it.
Note, It is the will of Christ that his people should be comforted, and
it is his prerogative to command comfort to troubled spirits. He
creates the fruit of the lips, peace, Isa. lvii. 19.
(2.) He puts honour upon her faith. That grace of all others gives most
honour to Christ, and therefore he puts most honour upon it; Thy faith
has made thee whole. Thus by faith she obtained a good report. And as
of all graces Christ puts the greatest honour upon faith, so of all
believers he puts the greatest honour upon those that are most humble;
as here on this woman, who had more faith than she thought she had. She
had reason to be of good comfort, not only because she was made whole,
but because her faith had made her whole; that is, [1.] She was
spiritually healed; that cure was wrought in her which is the proper
fruit and effect of faith, the pardon of sin and the work of grace.
Note, We may then be abundantly comforted in our temporal mercies when
they are accompanied with those spiritual blessings that resemble them;
our food and raiment will be comfortable, when by faith we are fed with
the bread of life, and clothed with the righteousness of Jesus Christ;
our rest and sleep will be comfortable, when by faith we repose in God,
and dwell at ease in him; our health and prosperity will be
comfortable, when by faith our souls prosper, and are in health. See
Isa. xxxviii. 16, 17. [2.] Her bodily cure was the fruit of faith, of
her faith, and that made it a happy, comfortable cure indeed. They out
of whom the devils were cast, were helped by Christ's sovereign power;
some by the faith of others (as v. 2); but it is thy faith that has
made thee whole. Note, Temporal mercies are then comforts indeed to us,
when they are received by faith. If, when in pursuit of mercy, we
prayed for it in faith, with an eye to the promise, and in dependence
upon that, if we desired it for the sake of God's glory, and with a
resignation to God's will, and have our hearts enlarged by it in faith,
love, and obedience, we may then say, it was received by faith.
IV. The posture in which he found the ruler's house, v. 23. --He saw
the people and the minstrels, or musicians, making a noise. The house
was in a hurry: such work does death make, when it comes into a family;
and, perhaps, the necessary cares that arise at such a time, when our
dead is to be decently buried out of our sight, give some useful
diversion to that grief which is apt to prevail and play the tyrant.
The people in the neighbourhood came together to condole on account of
the loss, to comfort the parents, to prepare for, and attend on, the
funeral, which the Jews were not wont to defer long. The musicians were
among them, according to the custom of the Gentiles, with their
doleful, melancholy tunes, to increase the grief, and stir up the
lamentations of those that attended on this occasion; as (they say) is
usual among the Irish, with their Ahone, Ahone. Thus they indulged a
passion that is apt enough of itself to grow intemperate, and affected
to sorrow as those that had no hope. See how religion provides
cordials, where irreligion administers corrosives. Heathenism
aggravates that grief which Christianity studies to assuage. Or perhaps
these musicians endeavoured on the other hand to divert the grief and
exhilarate the family; but, as vinegar upon nitre, so is he that sings
songs to a heavy heart. Observe, The parents, who were immediately
touched with the affliction, were silent, while the people and
minstrels, whose lamentations were forced, made such a noise. Note, The
loudest grief is not always the greatest; rivers are most noisy where
they run shallow. Ille dolet vere, qui sine teste dolet--That grief is
most sincere, which shuns observation. But notice is taken of this, to
show that the girl was really dead, in the undoubted apprehension of
all about her.
V. The rebuke that Christ gave to this hurry and noise, v. 24. He said,
Give place. Note, Sometimes, when the sorrow of the world prevails, it
is difficult for Christ and his comforts to enter. They that harden
themselves in sorrow, and, like Rachel, refuse to be comforted, should
think they hear Christ saying to their disquieting thoughts, Give
place: "Make room for him who is the Consolation of Israel, and brings
with him strong consolations, strong enough to overcome the confusion
and tyranny of these worldly griefs, if he may but be admitted into the
soul." He gives a good reason why they should not thus disquiet
themselves and one another; The maid is not dead but sleepeth. 1. This
was eminently true of this maid, that was immediately to be raised to
life; she was really dead, but not so to Christ, who knew within
himself what he would do, and could do, and who had determined to make
her death but as a sleep. There is little more difference between sleep
and death, but in continuance; whatever other difference there is, it
is but a dream. This death must be but of short continuance, and
therefore is but a sleep, like one night's rest. He that quickens the
dead, may well call the things which be not as though they were, Rom.
iv. 17. 2. It is in a sense true of all that die, chiefly of them that
die in the Lord. Note, (1.) Death is a sleep. All nations and
languages, for the softening of that which is so dreadful, and withal
so unavoidable, and the reconciling of themselves to it, have agreed to
call it so. It is said, even of the wicked kings, that they slept with
their fathers; and of those that shall arise to everlasting contempt,
that they sleep in the dust, Dan. xii. 2. It is not the sleep of the
soul; its activity ceases not; but the sleep of the body, which lies
down in the grave, still and silent, regardless and disregarded, wrapt
up in darkness and obscurity. Sleep is a short death, and death a long
sleep. But the death of the righteous is in a special manner to be
looked upon as a sleep, Isa. lvii. 2. They sleep in Jesus (1 Thess. iv.
14); they not only rest from the toils and labours of the day, but rest
in hope of a joyful waking again in the morning of the resurrection,
when they shall wake refreshed, wake to a new life, wake to be richly
dressed and crowned, and wake to sleep no more. (2.) The consideration
of this should moderate our grief at the death of our dear relations:
"say not, They are lost; no, they are but gone before: say not, They
are slain; no, they are but fallen asleep; and the apostle speaks of it
as an absurd thing to imagine that they that are fallen asleep in
Christ are perished (1 Cor. xv. 18); give place, therefore, to those
comforts which the covenant of grace ministers, fetched from the future
state, and the glory to be revealed."
Now could it be thought that such a comfortable word as this, from the
mouth of our Lord Jesus, should be ridiculed as it was? They laughed
him to scorn. These people lived in Capernaum, knew Christ's character,
that he never spake a rash or foolish word; they knew how many mighty
works he had done; so that if they did not understand what he meant by
this, they might at least have been silent in expectation of the issue.
Note, The words and works of Christ which cannot be understood, yet are
not therefore to be despised. We must adore the mystery of divine
sayings, even when they seem to contradict what we think ourselves most
confident of. Yet even this tended to the confirmation of the miracle:
for it seems she was so apparently dead, that it was thought a very
ridiculous thing to say otherwise.
VI. The raising of the damsel to life by the power of Christ, v. 25.
The people were put forth. Note, Scorners that laugh at what they see
and hear that is above their capacity, are not proper witnesses of the
wonderful works of Christ, the glory of which lies not in pomp, but in
power. The widow's son at Nain, and Lazarus, were raised from the dead
openly, but this damsel privately; for Capernaum, that had slighted the
lesser miracles of restoring health, was unworthy to see the greater,
of restoring life; these pearls were not to be cast before those that
would trample them under their feet.
Christ went in and took her by the hand, as it were to awake her, and
to help her up, prosecuting his own metaphor of her being asleep. The
high priest, that typified Christ, was not to come near the dead (Lev.
xxi. 10, 11), but Christ touched the dead. The Levitical priesthood
leaves the dead in their uncleanness, and therefore keeps at a distance
from them, because it cannot remedy them; but Christ, having power to
raise the dead, is above the infection, and therefore is not shy of
touching them. He took her by the hand, and the maid arose. So easily,
so effectually was the miracle wrought; not by prayer, as Elijah did (1
Kings xvii. 21), and Elisha (2 Kings iv. 33), but by a touch. They did
it as servants, he as a Son, as a God, to whom belong the issues from
death. Note, Jesus Christ is the Lord of souls, he commands them forth,
and commands them back, when and as he pleases. Dead souls are not
raised to spiritual life, unless Christ take them by the hand: it is
done in the day of his power. He helps us up, or we lie still.
VII. The general notice that was taken of this miracle, though it was
wrought privately; v. 26. The fame thereof went abroad into all that
land: it was the common subject of discourse. Note, Christ's works are
more talked of than considered and improved. And doubtless, they that
heard only the report of Christ's miracles, were accountable for that
as well as they that were eye-witnesses of them. Though we at this
distance have not seen Christ's miracles, yet having an authentic
history of them, we are bound, upon the credit of that, to receive his
doctrine; and blessed are they that have not seen, and yet have
believed, John xx. 29.
Two Blind and a Dumb Man Healed.
27 And when Jesus departed thence, two blind men followed him, crying,
and saying, Thou Son of David, have mercy on us. 28 And when he was
come into the house, the blind men came to him: and Jesus saith unto
them, Believe ye that I am able to do this? They said unto him, Yea,
Lord. 29 Then touched he their eyes, saying, According to your faith
be it unto you. 30 And their eyes were opened; and Jesus straitly
charged them, saying, See that no man know it. 31 But they, when they
were departed, spread abroad his fame in all that country. 32 As they
went out, behold, they brought to him a dumb man possessed with a
devil. 33 And when the devil was cast out, the dumb spake: and the
multitudes marvelled, saying, It was never so seen in Israel. 34 But
the Pharisees said, He casteth out devils through the prince of the
devils.
In these verses we have an account of two more miracles wrought
together by our Saviour.
I. The giving of sight to two blind men, v. 27-31. Christ is the
Fountain of light as well as life; and as, by raising the dead, he
showed himself to be the same that at first breathed into man the
breath of life, so, by giving sight to the blind, he showed himself to
be the same that at first commanded the light to shine out of darkness.
Observe,
1. The importunate address of the blind men to Christ. He was returning
from the ruler's house to his own lodgings, and these blind men
followed him, as beggars do, with their incessant cries, v. 27. He that
cured diseases so easily, so effectually, and, withal, at so cheap a
rate, shall have patients enough. As for other things, so he is famed
for an Oculist. Observe,
(1.) The title which these blind men gave to Christ; Thou Son of David,
have mercy on us. The promise made to David, that of his loins the
Messiah should come, was well known, and the Messiah was therefore
commonly called the Son of David. At this time there was a general
expectation of his appearing; these blind men know, and own, and
proclaim it in the streets of Capernaum, that he is come, and that this
is he; which aggravates the folly and sin of the chief priests and
Pharisees who denied and opposed him. They could not see him and his
miracles, but faith comes by hearing. Note, They who, by the providence
of God, are deprived of bodily sight, may yet, by the grace of God,
have the eyes of their understanding so enlightened, as to discern
those great things of God, which are hid from the wise and prudent.
(2.) Their petition, Have mercy on us. It was foretold that the Son of
David should be merciful (Ps. lxxii. 12, 13), and in him shines the
tender mercy of our God, Luke i. 78. Note, Whatever our necessities and
burthens are, we need no more for supply and support, than a share in
the mercy of our Lord Jesus. Whether he heal us or no, if he have mercy
on us, we have enough; as to the particular instances and methods of
mercy, we may safely and wisely refer ourselves to the wisdom of
Christ. They did not each of them say for himself, Have mercy on me,
but both for one another, Have mercy on us. Note, It becomes those that
are under the same affliction, to concur in the same prayers for
relief. Fellow-sufferers should be joint-petitioners. In Christ there
is enough for all.
(3.) Their importunity in this request; they followed him, crying. It
seems, he did not take notice of them at first, for he would try their
faith, which he knew to be strong; would quicken their prayers, and
make his cures the more valued, when they did not always come at the
first word; and would teach us to continue instant in prayer, always to
pray, and not to faint: and, though the answer do not come presently,
yet to wait for it, and to follow providence, even in those steps and
out goings of it which seem to neglect or contradict our prayers.
Christ would not heal them publicly in the streets, for this was a cure
he would have kept private (v. 30), but when he came into the house,
they followed him thither, and came to him. Note, Christ's doors are
always open to believing and importunate petitioners; it seemed rude in
them to rush into the house after him, when he desired to retire; but,
such is the tenderness of our Lord Jesus, that they were not more bold
than welcome.
2. The confession of faith, which Christ drew from them upon this
occasion. When they came to him for mercy, he asked them, Believe ye
that I am able to do this? Note, Faith is the great condition of
Christ's favours. They who would receive the mercy of Christ, must
firmly believe the power of Christ. What we would have him do for us,
we must be fully assured that he is able to do. They followed Christ,
and followed him crying, but the great question is, Do ye believe?
Nature may work fervency, but it is only grace that can work faith;
spiritual blessings are obtained only by faith. They had intimated
their faith in the office of Christ as Son of David, and in his mercy;
but Christ demands likewise a profession of faith in his power. Believe
ye that I am able to do this; to bestow this favour; to give sight to
the blind, as well as to cure the palsy and raise the dead? Note, It is
good to be particular in the exercise of faith, to apply the general
assurances of God's power and good will, and the general promises, to
our particular exigencies. All shall work for good, and if all, then
this. "Believe ye that I am able, not only to prevail with God for it,
as a prophet, but that I am able to do it by my own power?" This will
amount to their belief of his being not only the Son of David, but the
Son of God; for it is God's prerogative to open the eyes of the blind
(Ps. cxlvi. 8); he makes the seeing eye, Exod. iv. 11. Job was eyes to
the blind (Job xxix. 15); was to them instead of eyes, but he could not
give eyes to the blind. Still it is put to us, Believe we that Christ
is able to do for us, by the power of his merit and intercession in
heaven, of his Spirit and grace in the heart, and of his providence and
dominion in the world? To believe the power of Christ is not only to
assure ourselves of it, but to commit ourselves to it, and encourage
ourselves in it.
To this question they give an immediate answer, without hesitation:
they said, Yea, Lord. Though he had kept them in suspense awhile, and
had not helped them at first, they honestly imputed that to his wisdom,
not to his weakness, and were still confident of his ability. Note, The
treasures of mercy that are laid up in the power of Christ, are laid
out and wrought for those that trust in him, Ps. xxxi. 19.
3. The cure that Christ wrought on them; he touched their eyes, v. 29.
This he did to encourage their faith, which, by his delay, he had
tried, and to show that he gives sight to blind souls by the operations
of his grace accompanying the word, anointing the eyes with eye-salve:
and he put the cure upon their faith, According to your faith be it
unto you. When they begged for a cure, he enquired into their faith (v.
28), Believe ye that I am able? He did not enquire into their wealth,
whether they were able to pay him for a cure; nor into their
reputation, should he get credit by curing them; but into their faith;
and now they had professed their faith he referred the matter to that:
"I know you do believe, and the power you believe in shall be exerted
for you; According to your faith be it unto you." This speaks, (1.) His
knowledge of the sincerity of their faith, and his acceptance and
approbation of it. Note, It is a great comfort to true believers, that
Jesus Christ knows their faith, and is well pleased with it. Though it
be weak, though others do not discern it, though they themselves are
ready to question it, it is known to him. (2.) His insisting upon their
faith as necessary; "If you believe, take what you come for." Note,
They who apply themselves to Jesus Christ, shall be dealt with
according to their faith; not according to their fancies, nor according
to their profession, but according to their faith; that is, unbelievers
cannot expect to find any favour with God, but true believers may be
sure to find all that favour which is offered in the gospel; and our
comforts ebb or flow, according as our faith is stronger or weaker; we
are not straitened in Christ, let us not then be straitened in
ourselves.
4. The charge he gave them to keep it private (v. 30), See that no man
know it. He gave them this charge, (1.) To set us an example of that
humility and lowliness of mind, which he would have us to learn of him.
Note, In the good we do, we must not seek our own praise, but only the
glory of God. It must be more our care and endeavour to be useful, than
to be known and observed to be so, Prov. xx. 6; xxv. 27 Thus Christ
seconded the rule he had given, Let not thy left hand know what thy
right hand doeth. (2.) Some think that Christ, in keeping it private,
showed his displeasure against the people of Capernaum, who had seen so
many miracles, and yet believed not. Note, The silencing of those who
should proclaim the works of Christ is a judgment to any place or
people: and it is just in Christ to deny the means of conviction to
those that are obstinate in their infidelity; and to shroud the light
from those that shut their eyes against it. (3.) He did it in
discretion, for his own preservation; because the more he was
proclaimed, the more jealous would the rulers of the Jews be of his
growing interest among the people. (4.) Dr. Whitby gives another
reason, which is very considerable, why Christ sometimes concealed his
miracles, and afterwards forbid the publishing of his transfiguration;
because he would not indulge that pernicious conceit which obtained
among the Jews, that their Messiah should be a temporal prince, and so
give occasion to the people to attempt the setting up of his kingdom,
by tumults and seditions, as they offered to do, John vi. 15. But when,
after his resurrection (which was the full proof of his mission), his
spiritual kingdom was set up, then that danger was over, and they must
be published to all nations. And he observes, that the miracles which
Christ wrought among the Gentiles and the Gadarenes, were ordered to be
published, because with them there was not that danger.
But honour is like the shadow, which, as it flees from those that
follow it, so it follows those that flee from it (v. 31); They spread
abroad his fame. This was more an act of zeal, than of prudence; and
though it may be excused as honestly meant for the honour of Christ,
yet it cannot be justified, being done against a particular charge.
Whenever we profess to direct our intention to the glory of God, we
must see to it that the action be according to the will of God.
II. The healing of a dumb man, that was possessed with a devil. And
here observe,
1. His case, which was very sad. He was under the power of the devil in
this particular instance, that he was disabled from speaking, v. 32.
See the calamitous state of this world, and how various the afflictions
of the afflicted are! We have no sooner dismissed two blind men, but we
meet with a dumb man. How thankful should we be to God for our sight
and speech! See the malice of Satan against mankind, and in how many
ways he shows it. This man's dumbness was the effect of his being
possessed with a devil; but it was better he should be unable to say
any thing, than be forced to say, as those demoniacs did (ch. viii.
29), What have we to do with thee? Of the two, better a dumb devil than
a blaspheming one. When the devil gets possession of a soul, it is made
silent as to any thing that is good; dumb in prayers and praises, which
the devil is a sworn enemy to. This poor creature they brought to
Christ, who entertained not only those that came of themselves in their
own faith, but those that were brought to him by their friends in the
faith of others. Though the just shall live eternally by his faith, yet
temporal mercies may be bestowed on us with an eye to their faith who
are intercessors on our behalf. They brought him in just as the blind
man went out. See how unwearied Christ was in doing good; how closely
one good work followed another! Treasures of mercy, wondrous mercy, are
hid in him; which may be continually communicated, but can never be
exhausted.
2. His cure, which was very sudden (v. 33), When the devil was cast
out, the dumb spake. Note, Christ's cures strike at the root, and
remove the effect by taking away the cause; they open the lips, by
breaking Satan's power in the soul. In sanctification he heals the
waters by casting salt into the spring. When Christ, by his grace,
casts the devil out of a soul, presently the dumb speaks. When Paul was
converted, behold, he prays; then the dumb spake.
3. The consequences of this cure.
(1.) The multitudes marvelled; and well they might; though few
believed, many wondered. The admiration of the common people is sooner
raised than any other affection. It was foretold, that the new song,
the New-Testament song, should be sung for marvellous works, Ps.
xcviii. 1. They said, It was never so seen in Israel, and therefore
never so seen any where; for no people experienced such wonders of
mercy as Israel did. There had been those in Israel that were famous
for working miracles, but Christ excelled them all. The miracles Moses
wrought had reference to Israel as a people, but Christ's were brought
home to particular persons.
(2.) The Pharisees blasphemed, v. 34. When they could not gainsay the
convincing evidence of these miracles, they fathered them upon the
devil, as if they had been wrought by compact and collusion: he casteth
out devils (say they) by the prince of the devils--a suggestion horrid
beyond expression; we shall hear more of it afterwards, and Christ's
answer to it (ch. xii. 25); only observe here, how evil men and
seducers wax worse and worse (2 Tim. iii. 13), and it is both their sin
and their punishment. Their quarrels with Christ for taking upon him to
forgive sin (v. 3), for conversing with publicans and sinners, (v. 11),
for not fasting (v. 14), though spiteful enough, yet had some colour of
piety, purity, and devotion in them; but this (which they are left to,
to punish them for those) breathes nothing but malice and falsehood,
and hellish enmity in the highest degree; it is diabolism all over, and
was therefore justly pronounced unpardonable. Because the people
marvelled, they must say something to diminish the miracle, and this
was all they could say.
Jesus Preaching throughout the Country.
35 And Jesus went about all the cities and villages, teaching in their
synagogues, and preaching the gospel of the kingdom, and healing every
sickness and every disease among the people. 36 But when he saw the
multitudes, he was moved with compassion on them, because they fainted,
and were scattered abroad, as sheep having no shepherd. 37 Then saith
he unto his disciples, The harvest truly is plenteous, but the
labourers are few; 38 Pray ye therefore the Lord of the harvest, that
he will send forth labourers into his harvest.
Here is, I. A conclusion of the foregoing account of Christ's preaching
and miracles (v. 35); He went about all the cities teaching and
healing. This is the same we had before, ch. iv. 23. There it ushers in
the more particular record of Christ's preaching (ch. v., vi. and vii.)
and of his cures (ch. viii. and ix.), and here it is elegantly repeated
in the close of these instances, as the quod erat demonstrandum--the
point to be proved; as if the evangelist should say, "Now I hope I have
made it out, by an induction of particulars, that Christ preached and
healed; for you have had the heads of his sermons, and some few
instances of his cures, which were wrought to confirm his doctrine: and
these were written that you might believe." Some think that this was a
second perambulation in Galilee, like the former; he visited again
those whom he had before preached to. Though the Pharisees cavilled at
him and opposed him, he went on with his work; he preached the gospel
of the kingdom. He told them of a kingdom of grace and glory, now to be
set up under the government of a Mediator: this was gospel indeed, good
news, glad tidings of great joy.
Observe how Christ in his preaching had respect,
1. To the private towns. He visited not only the great and wealthy
cities, but the poor, obscure villages; there he preached, there he
healed. The souls of those that are meanest in the world are as
precious to Christ, and should be to us, as the souls of those that
make the greatest figure. Rich and poor meet together in him, citizens
and boors: his righteous acts towards the inhabitants of his villages
must be rehearsed, Judg. v. 11.
2. To the public worship. He taught in their synagogues, (1.) That he
might bear a testimony to solemn assemblies, even then when there were
corruptions in them. We must not forsake the assembling of ourselves
together, as the manner of some is. (2.) That he might have an
opportunity of preaching there, where people were gathered together,
with an expectation to hear. Thus, even where the gospel church was
founded, and Christian meetings erected, the apostles often preached in
the synagogues of the Jews. It is the wisdom of the prudent, to make
the best of that which is.
II. A preface, or introduction, to the account in the following
chapter, of his sending forth his apostles. He took notice of the
multitude (v. 36); not only of the crowds that followed him, but of the
vast numbers of people with whom (as he passed along) he observed the
country to be replenished; he noticed what nests of souls the towns and
cities were, and how thick of inhabitants; what abundance of people
there were in every synagogue, and what places of concourse the
openings of the gates were: so very populous was that nation now grown;
and it was the effect of God's blessing on Abraham. Seeing this,
1. He pities them, and was concerned for them (v. 36); He was moved
with compassion on them; not upon a temporal account, as he pities the
blind, and lame, and sick; but upon a spiritual account; he was
concerned to see them ignorant and careless, and ready to perish for
lack of vision. Note, Jesus Christ is a very compassionate friend to
precious souls; here his bowels do in a special manner yearn. It was
pity to souls that brought him from heaven to earth, and there to the
cross. Misery is the object of mercy; and the miseries of sinful,
self-destroying souls, are the greatest miseries: Christ pities those
most that pity themselves least; so should we. The most Christian
compassion is compassion to souls; it is most Christ-like.
See what moved this pity. (1.) They fainted; they were destitute,
vexed, wearied. They strayed, so some; were loosed one from another;
The staff of bands was broken, Zech. xi. 14. They wanted help for their
souls, and had none at hand that was good for any thing. The scribes
and Pharisees filled them with vain notions, burthened them with the
traditions of the elders, deluded them into many mistakes, while they
were not instructed in their duty, nor acquainted with the extent and
spiritual nature of the divine law; therefore they fainted; for what
spiritual health, and life, and vigour can there be in those souls,
that are fed with husks and ashes, instead of the bread of life?
Precious souls faint when duty is to be done, temptations to be
resisted, afflictions to be borne, being not nourished up with the word
of truth. (2.) They were scattered abroad, as sheep having no shepherd.
That expression is borrowed from 1 Kings xxii. 17, and it sets forth
the sad condition of those that are destitute of faithful guides to go
before them in the things of God. No creature is more apt to go astray
than a sheep, and when gone astray more helpless, shiftless, and
exposed, or more unapt to find the way home again: sinful souls are as
lost sheep; they need the care of shepherds to bring them back. The
teachers the Jews then had pretended to be shepherds, yet Christ says
they had not shepherds, for they were worse than none; idle shepherds
that led them away, instead of leading them back, and fleeced the
flock, instead of feeding it: such shepherds as were described, Jer.
xxiii. 1, &c. Ezek. xxxiv. 2, &c. Note, The case of those people is
very pitiable, who either have no ministers at all, or those that are
as bad as none; that seek their own things, not the things of Christ
and souls.
2. He excited his disciples to pray for them. His pity put him upon
devising means for the good of these people. It appears (Luke vi. 12,
13) that upon this occasion, before he sent out his apostles, he did
himself spend a great deal of time in prayer. Note, Those we pity we
should pray for. Having spoken to God for them he turns to his
disciples, and tells them,
(1.) How the case stood; The harvest truly is plenteous, but the
labourers are few. People desired good preaching, but there were few
good preachers. There was a great deal of work to be done, and a great
deal of good likely to be done, but there wanted hands to do it. [1.]
It was an encouragement, that the harvest was so plenteous. It was not
strange, that there were multitudes that needed instruction, but it was
what does not often happen, that they who needed it, desired it, and
were forward to receive it. They that were ill taught were desirous to
be better taught; people's expectations were raised, and there was such
a moving of affections, as promised well. Note, It is a blessed thing,
to see people in love with good preaching. The valleys are then covered
over with corn, and there are hopes it may be well gathered in. That is
a gale of opportunity, that calls for a double care and diligence in
the improvement of it; a harvest-day should be a busy day. [2.] It was
a pity when it was so that the labourers should be so few; that the
corn should shed and spoil, and rot upon the ground for want of
reapers; loiterers many, but labourers very few. Note, It is ill with
the church, when good work stands still, or goes slowly on, for want of
good workmen; when it is so, the labourers that there are have need to
be very busy.
(2.) What was their duty in this case (v. 38); Pray ye therefore the
Lord of the harvest. Note, The melancholy aspect of the times and the
deplorable state of precious souls, should much excite and quicken
prayer. When things look discouraging, we should pray more, and then we
should complain and fear less. And we should adapt our prayers to the
present exigencies of the church; such an understanding we ought to
have of the times, as to know, not only what Israel ought to do, but
what Israel ought to pray for. Note, [1.] God is the Lord of the
harvest; my Father is the Husbandman, John xv. 1. It is the vineyard of
the Lord of hosts, Isa. v. 7. It is for him and to him, and to his
service and honour, that the harvest is gathered in. Ye are God's
husbandry (1 Cor. iii. 9); his threshing, and the corn of his floor,
Isa. xxi. 10. He orders every thing concerning the harvest as he
pleases; when and where the labourers shall work, and how long; and it
is very comfortable to those who wish well to the harvest-work, that
God himself presides in it, who will be sure to order all for the best.
[2.] Ministers are and should be labourers in God's harvest; the
ministry is a work and must be attended to accordingly; it is
harvest-work, which is needful work; work that requires every thing to
be done in its season, and diligence to do it thoroughly; but it is
pleasant work; they reap in joy, and the joy of the preachers of the
gospel is likened to the joy of harvest (Isa. ix. 2, 3); and he that
reapeth receiveth wages; the hire of the labourers that reap down God's
field, shall not be kept back, as theirs was, Jam. v. 4. [3.] It is
God's work to send forth labourers; Christ makes ministers (Eph. iv.
11); the office is of his appointing, the qualifications of his
working, the call of his giving. They will not be owned nor paid as
labourers, that run without their errand, unqualified, uncalled. How
shall they preach except they be sent? [4.] All that love Christ and
souls, should show it by their earnest prayers to God, especially when
the harvest is plenteous, that he would send forth more skillful,
faithful, wise, and industrious labourers into his harvest; that he
would raise up such as he will own in the conversion of sinners and the
edification of saints; would give them a spirit for the work, call them
to it, and succeed them in it; that he would give them wisdom to win
souls; that he would thrust forth labourers, so some; intimating
unwillingness to go forth, because of their own weakness and the
people's badness, and opposition from men, that endeavour to thrust
them out of the harvest; but we should pray that all contradiction from
within and from without, may be conquered and got over. Christ puts his
friends upon praying this, just before he sends apostles forth to
labour in the harvest. Note, It is a good sign God is about to bestow
some special mercy upon a people, when he stirs up those that have an
interest at the throne of grace, to pray for it, Ps. x. 17. Further
observe, that Christ said this to his disciples, who were to be
employed as labourers. They must pray, First, That God would send them
forth. Here am I, send me, Isa. vi. 8. Note, Commissions, given in
answer to prayer, are most likely to be successful; Paul is a chosen
vessel, for behold he prays, Acts ix. 11, 15. Secondly, That he would
send others forth. Note, Not the people only, but those who are
themselves ministers, should pray for the increase of ministers. Though
self-interest makes those that seek their own things desirous to be
placed alone (the fewer ministers the more preferments), yet those that
seek the things of Christ, desire more workmen, that more work may be
done, though they be eclipsed by it.
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M A T T H E W.
CHAP. X.
This chapter is an ordination sermon, which our Lord Jesus preached,
when he advanced his twelve disciples to the degree and dignity of
apostles. In the close of the foregoing chapter, he had stirred up them
and others to pray that God would send forth labourers, and here we
have an immediate answer to that prayer: while they are yet speaking he
hears and performs. What we pray for, according to Christ's direction,
shall be given, Now here we have, I. The general commission that was
given them, ver. 1. II. The names of the persons to whom this
commission was given, ver. 2-4. III. The instructions that were given
them, which are very full and particular; 1. Concerning the services
they were to do; their preaching; their working miracles; to whom they
must apply themselves; how they must behave themselves; and in what
method they must proceed, ver. 5-15. 2. Concerning the sufferings they
were to undergo. They are told what they should suffer, and from whom;
counsels are given them what course to take when persecuted, and
encouragements to bear up cheerfully under their sufferings, ver.
16-42. These things, though primarily intended for direction to the
apostles, are of use to all Christ's ministers, with whom, by his word,
Christ, and will be always to end the world.
The Apostles Sent Forth.
1 And when he had called unto him his twelve disciples, he gave them
power against unclean spirits, to cast them out, and to heal all manner
of sickness and all manner of disease. 2 Now the names of the twelve
apostles are these; The first, Simon, who is called Peter, and Andrew
his brother; James the son of Zebedee, and John his brother; 3
Philip, and Bartholomew; Thomas, and Matthew the publican; James the
son of Alpheus, and Lebbeus, whose surname was Thaddeus; 4 Simon the
Canaanite, and Judas Iscariot, who also betrayed him.
Here we are told, I. Who they were that Christ ordained to be his
apostles or ambassadors; they were his disciples, v. 1. He had called
them some time before to be disciples, his immediate followers and
constant attendants, and he then told them that they should be made
fishers of men, which promise he now performed. Note, Christ commonly
confers honours and graces by degrees; the light of both, like that of
the morning, shines more and more. All this while Christ had kept these
twelve,
1. In a state of probation. Though he knows what is in man, though he
knew from the first what was in them (John vi. 70), yet he took this
method to give an example to his church. Note, The ministry being a
great trust, it is fit that men should be tried for a time, before they
are entrusted with it. Let them first be proved, 1 Tim. iii. 10.
Therefore, hands must not be laid suddenly on any man, but let him
first be observed as a candidate and probationer, a proposant (that is
the term the French churches use), because some men's sins go before,
others follow, 1 Tim. v. 22.
2. In a state of preparation. All this while he had been fitting them
for this great work. Note, Those whom Christ intends for, and calls to,
any work, he first prepares and qualifies, in some measure, for it. He
prepared them, (1.) By taking them to be with him. Note, The best
preparative for the work of the ministry, is an acquaintance and
communion with Jesus Christ. They that would serve Christ, must first
be with him (John xii. 26). Paul had Christ revealed, not only to him,
but in him, before he went to preach him among the Gentiles, Gal. i.
16. By the lively acts of faith, and the frequent exercise of prayer
and meditation, that fellowship with Christ must be maintained and kept
up, which is a requisite qualification for the work of the ministry.
(2.) By teaching them; they were with him as scholars or pupils, and he
taught them privately, besides the benefit they derived from his public
preaching; he opened the scriptures to them, and opened their
understandings to understand the scriptures: to them it was given to
know the mysteries of the kingdom of heaven, and to them they were made
plain. Note, They that design to be teachers must first be learners;
they must receive, that they may give; they must be able to teach
others, 2 Tim. ii. 2. Gospel truths must be first committed to them,
before they be commissioned to be gospel ministers. To give men
authority to teach others, that have not an ability, is but a mockery
to God and the church; it is sending a message by the hand of a fool,
Prov. xxvi. 6. Christ taught his disciples before he sent them forth
(ch. v. 2), and afterwards, when he enlarged their commission, he gave
them more ample instructions, Acts i. 3.
II. What the commission was that he gave them.
1. He called them to him, v. 1. He had called them to come after him
before; now he calls them to come to him, admits them to a greater
familiarity, and will not have them to keep at such a distance as they
had hitherto observed. They that humble themselves shall thus be
exalted. The priests under the law were said to draw near and approach
unto God, nearer than the people; the same may be said of gospel
ministers; they are called to draw near to Christ, which, as it is an
honour, so should strike an awe upon them, remembering that Christ will
be sanctified in those that come nigh unto him. It is observable, that
when the disciples were to be instructed, they came unto him of their
own accord, ch. v. 1. But now they were to be ordained, he called them.
Note, It well becomes the disciples of Christ to be more forward to
learn than to teach. In the sense of our own ignorance, we must seek
opportunities to be taught; and in the same sense we must wait for a
call, a clear call, ere we take upon us to teach others; for no man
ought to take this honour to himself.
2. He gave them power, exousian, authority in his name, to command men
to obedience, and for the confirmation of that authority, to command
devils too into a subjection. Note, All rightful authority is derived
from Jesus Christ. All power is given to him without limitation, and
the subordinate powers that be are ordained of him. Some of his honour
he put on his ministers, as Moses put some of his on Joshua. Note, It
is an undeniable proof of the fulness of power which Christ used as
Mediator, that he could impart his power to those he employed, and
enable them to work the same miracles that he wrought in his name. He
gave them power over unclean spirits, and over all manner of sickness.
Note, The design of the gospel was to conquer the devil and to cure the
world. These preachers were sent out destitute of all external
advantages to recommend them; they had no wealth, nor learning, nor
titles of honour, and they made a very mean figure; it was therefore
requisite that they should have some extraordinary power to advance
them above the scribes.
(1.) He gave them power against unclean spirits, to cast them out.
Note, The power that is committed to the ministers of Christ, is
directly levelled against the devil and his kingdom. The devil, as an
unclean spirit, is working both in doctrinal errors (Rev. xvi. 13), and
in practical debauchery (2 Pet. ii. 10); and in both these, ministers
have a charge against him. Christ gave them power to cast him out of
the bodies of people; but that was to signify the destruction of his
spiritual kingdom, and all the works of the devil; for which purpose
the Son of God was manifested.
(2.) He gave them power to heal all manner of sickness. He authorized
them to work miracles for the confirmation of their doctrine, to prove
that it was of God; and they were to work useful miracles for the
illustration of it, to prove that it is not only faithful, but well
worthy of all acceptation; that the design of the gospel is to heal and
save. Moses's miracles were many of them for destruction; those Mahomet
pretended to, were for ostentation; but the miracles Christ wrought,
and appointed his apostles to work, were all for edification, and
evince him to be, not only the great Teacher and Ruler, but the great
Redeemer, of the world. Observe what an emphasis is laid upon the
extent of their power to all manner of sickness, and all manner of
disease, without the exception even of those that are reckoned
incurable, and the reproach of physicians. Note, In the grace of the
gospel there is a salve for every sore, a remedy for every malady.
There is no spiritual disease so malignant, so inveterate, but there is
a sufficiency of power in Christ, for the cure of it. Let none
therefore say there is no hope, or that the breach is wide as the sea,
that cannot be healed.
III. The number and names of those that were commissioned; they are
made apostles, that is, messengers. An angel, and an apostle, both
signify the same thing--one sent on an errand, an ambassador. All
faithful ministers are sent of Christ, but they that were first, and
immediately, sent by him, are eminently called apostles, the prime
ministers of state in his kingdom. Yet this was but the infancy of
their office; it was when Christ ascended on high that he gave some
apostles, Eph. iv. 11. Christ himself is called an apostle (Heb. iii.
1), for he was sent by the Father, and so sent them, John xx. 21. The
prophets were called God's messengers.
1. Their number was twelve, referring to the number of the tribes of
Israel, and the sons of Jacob that were the patriarchs of those tribes.
The gospel church must be the Israel of God; the Jews must be first
invited into it; the apostles must be spiritual fathers, to beget a
seed to Christ. Israel after the flesh is to be rejected for their
infidelity; these twelve, therefore, are appointed to be the fathers of
another Israel. These twelve, by their doctrine, were to judge the
twelve tribes of Israel, Luke xxii. 30. These were the twelve stars
that made up the church's crown (Rev. xii. 1): the twelve foundations
of the new Jerusalem (Rev. xxi. 12, 14), typified by the twelve
precious stones in Aaron's breast-plate, the twelve loaves on the table
of show-bread, the twelve wells of water at Elim. This was that famous
jury (and to make it a grand jury, Paul was added to it) that was
impanelled to enquire between the King of kings, and the body of
mankind; and, in this chapter, they have their charge given them, by
him to whom all judgment was committed.
2. Their names are here left upon record, and it is their honour; yet
in this they had more reason to rejoice, that their names were written
in heaven (Luke x. 20), while the high and mighty names of the great
ones of the earth are buried in the dust. Observe,
(1.) There are some of these twelve apostles, of whom we know no more,
from the scripture, than their names; as Bartholomew, and Simon the
Canaanite; and yet they were faithful servants to Christ and his
church. Note, all the good ministers of Christ are not alike famous,
nor their actions alike celebrated.
(2.) They are names by couples; for at first they were sent forth two
and two, because two are better than one; they would be serviceable to
each other, and the more serviceable jointly to Christ and souls; what
one forgot the other would remember, and out of the mouth of two
witnesses every word would be established. Three couple of them were
brethren; Peter and Andrew, James and John, and the other James and
Lebbeus. Note, Friendship and fellowship ought to be kept up among
relations, and to be made serviceable to religion. It is an excellent
thing, when brethren by nature are brethren by grace, and those two
bonds strengthen each other.
(3.) Peter is named first, because he was first called; or because he
was the most forward among them, and upon all occasions made himself
the mouth of the rest, and because he was to be the apostle of the
circumcision; but that gave him no power over the rest of the apostles,
nor is there the least mark of any supremacy that was given to him, or
ever claimed by him, in this sacred college.
(4.) Matthew, the penman of this gospel, is here joined with Thomas (v.
3), but in two things there is a variation from the accounts of Mark
and Luke, Mark iii. 18; Luke vi. 15. There, Matthew is put first; in
that order it appears he was ordained before Thomas; but here, in his
own catalogue, Thomas is put first. Note, It well becomes the disciples
of Christ in honour to prefer one another. There, he is only called
Matthew, here Matthew the publican, the toll-gatherer or collector of
the customs, who was called from that infamous employment to be an
apostle. Note, It is good for those who are advanced to honour with
Christ, to look unto the rock whence they were hewn; often to remember
what they were before Christ called them, that thereby they may be kept
humble, and divine grace may be the more glorified. Matthew the apostle
was Matthew the publican.
(5.) Simon is called the Canaanite, or rather the Canite, from Cana of
Galilee, where probably he was born; or Simon the Zealot, which some
make to be the signification of Kananites.
(6.) Judas Iscariot is always named last, and with that black brand
upon his name, who also betrayed him; which intimates that from the
first, Christ knew what a wretch he was, that he had a devil, and would
prove a traitor; yet Christ took him among the apostles, that it might
not be a surprise and discouragement to his church, if, at any time,
the vilest scandals should break out in the best societies. Such spots
there have been in our feasts of charity; tares among the wheat, wolves
among the sheep; but there is a day of discovery and separation coming,
where hypocrites shall be unmasked and discarded. Neither the
apostleship, nor the rest of the apostles, were ever the worse for
Judas's being one of the twelve, while his wickedness was concealed and
did not break out.
Instructions to the Apostles.
5 These twelve Jesus sent forth, and commanded them, saying, Go not
into the way of the Gentiles, and into any city of the Samaritans enter
ye not: 6 But go rather to the lost sheep of the house of Israel. 7
And as ye go, preach, saying, The kingdom of heaven is at hand. 8
Heal the sick, cleanse the lepers, raise the dead, cast out devils:
freely ye have received, freely give. 9 Provide neither gold, nor
silver, nor brass in your purses, 10 Nor scrip for your journey,
neither two coats, neither shoes, nor yet staves: for the workman is
worthy of his meat. 11 And into whatsoever city or town ye shall
enter, enquire who in it is worthy; and there abide till ye go thence.
12 And when ye come into a house, salute it. 13 And if the house be
worthy, let your peace come upon it: but if it be not worthy, let your
peace return to you. 14 And whosoever shall not receive you, nor hear
your words, when ye depart out of that house or city, shake off the
dust of your feet. 15 Verily I say unto you, It shall be more
tolerable for the land of Sodom and Gomorrah in the day of judgment,
than for that city.
We have here the instructions that Christ gave to his disciples, when
he gave them their commission. Whether this charge was given them in a
continued discourse, or the several articles of it hinted to them at
several times, is not material; in this he commanded them. Jacob's
blessing his sons, is called his commanding them, and with these
commands Christ commanded a blessing. Observe,
I. The people to whom he sent them. These ambassadors are directed what
places to go to.
1. Not to the Gentiles nor the Samaritans. They must not go into the
way of the Gentiles, nor into any road out of the land of Israel,
whatever temptations they might have. The Gentiles must not have the
gospel brought them, till the Jews have first refused it. As to the
Samaritans, who were the posterity of the mongrel people that the king
of Assyria planted about Samaria, their country lay between Judea and
Galilee, so that they could not avoid going into the way of the
Samaritans, but they must not enter into any of their cities. Christ
had declined manifesting himself to the Gentiles or Samaritans, and
therefore the apostles must not preach to them. If the gospel be hid
from any place, Christ thereby hides himself from that place. This
restraint was upon them only in their first mission, afterwards they
were appointed to go into all the world, and teach all nations.
2. But to the lost sheep of the house of Israel. To them Christ
appropriated his own ministry (ch. xv. 24), for he was a minister of
the circumcision (Rom. xv. 8): and, therefore, to them the apostles,
who were but his attendants and agents, must be confined. The first
offer of salvation must be made to the Jews, Acts iii. 26. Note, Christ
had a particular and very tender concern for the house of Israel; they
were beloved for the fathers' sakes, Rom. xi. 28. He looked with
compassion upon them as lost sheep, whom he, as a shepherd, was to
gather out of the by-paths of sin and error, into which they were gone
astray, and in which, if not brought back, they would wander endlessly;
see Jer. ii. 6. The Gentiles also had been as lost sheep, 1 Pet. ii.
25. Christ gives this description of those to whom they were sent, to
quicken them to diligence in their work, they were sent to the house of
Israel (of which number they themselves lately were), whom they could
not but pity, and be desirous to help.
II. The preaching work which he appointed them. He did not send them
forth without an errand; no, As ye go, preach, v. 7. They were to be
itinerant preachers: wherever they come they must proclaim the
beginning of the gospel, saying, The kingdom of heaven is at hand. Not
that they must say nothing else, but this must be their text; on this
subject they must enlarge: let people know, that the kingdom of the
Messiah, who is the Lord from heaven, is now to be set up according to
the scriptures; from whence it follows, that men must repent of their
sins and forsake them, that they might be admitted to the privileges of
that kingdom. It is said (Mark vi. 12), they went out, and preached
that men should repent; which was the proper use and application of
this doctrine, concerning the approach of the kingdom of heaven. They
must, therefore, expect to hear more of this long-looked-for Messiah
shortly, and must be ready to receive his doctrine, to believe in him,
and to submit to his yoke. The preaching of this was like the morning
light, to give notice of the approach of the rising sun. How unlike was
this to the preaching of Jonah, which proclaimed ruin at hand! Jonah
iii. 4. This proclaims salvation at hand, nigh them that fear God;
mercy and truth meet together (Ps. lxxxv. 9, 10), that is, the kingdom
of heaven at hand: not so much the personal presence of the king; that
must not be doated upon; but a spiritual kingdom which is to be set up,
when his bodily presence is removed, in the hearts of men.
Now this was the same that John the Baptist and Christ had preached
before. Note, People need to have good truths pressed again and again
upon them, and if they be preached and heard with new affections, they
are as if they were fresh to us. Christ, in the gospel, is the same
yesterday, to-day, and for ever, Heb. xiii. 8. Afterwards, indeed, when
the Spirit was poured out, and the Christian church was formed, this
kingdom of heaven came, which was now spoken of as at hand; but the
kingdom of heaven must still be the subject of our preaching: now it is
come, we must tell people it is come to them, and must lay before them
the precepts and privileges of it; and there is a kingdom of glory yet
to come, which we must speak of as at hand, and quicken people to
diligence from the consideration of that.
III. The power he gave them to work miracles for the confirmation of
their doctrine, v. 8. When he sent them to preach the same doctrine
that he had preached, he empowered them to confirm it, by the same
divine seals, which could never be set to a lie. This is not necessary
now the kingdom of God is come; to call for miracles now is to lay
again the foundation when the building is reared. The point being
settled, and the doctrine of Christ sufficiently attested, by the
miracles which Christ and his apostles wrought, it is tempting God to
ask for more signs. They are directed here,
1. To use their power in doing good: not "Go and remove mountains," or
"fetch fire from heaven," but, Heal the sick, cleanse the lepers. They
are sent abroad as public blessings, to intimate to the world, that
love and goodness were the spirit and genius of that gospel which they
came to preach, and of that kingdom which they were employed to set up.
By this it would appear, that they were the servants of that God who is
good and does good, and whose mercy is over all his works; and that the
intention of the doctrine they preached, was to heal sick souls, and to
raise those that were dead in sin; and therefore, perhaps, that of
raising the dead is mentioned; for though we read not of their raising
any to life before the resurrection of Christ, yet they were
instrumental to raise many to spiritual life.
2. In doing good freely; Freely ye heave received, freely give. Those
that had power to heal all diseases, had an opportunity to enrich
themselves; who would not purchase such easy certain cures at any rate?
Therefore they are cautioned not to make a gain of the power they had
to work miracles: they must cure gratis, further to exemplify the
nature and complexion of the gospel kingdom, which is made up, not only
of grace, but of free grace. Gratia gratis data (Rom. iii. 24), freely
by his grace, Buy medicines without money, and without price, Isa. lv.
1. And the reason is, because freely you have received. Their power to
heal the sick cost them nothing, and, therefore, they must not make any
secular advantage to themselves of it. Simon Magus would not have
offered money for the gifts of the Holy Ghost, if he had not hoped to
get money by them; Acts viii. 18. Note, The consideration of Christ's
freeness in doing good to us, should make us free in doing good to
others.
IV. The provision that must be made for them in this expedition; it is
a thing to be considered in sending an ambassador, who must bear the
charge of the embassy. As to that,
1. They must make no provision for it themselves, v. 9, 10. Provide
neither gold nor silver. As, on the one hand, they shall not raise
estates by their work, so, on the other hand, they shall not spend what
little they have of their own upon it. This was confined to the present
mission, and Christ would teach them, (1.) To act under the conduct of
human prudence. They were now to make but a short excursion, and were
soon to return to their Master, and to their head-quarters again, and,
therefore, why should they burthen themselves with that which they
would have no occasion for? (2.) To act in dependence upon Divine
Providence. They must be taught to live, without taking thought for
life, ch. vi. 25, &c. Note, They who go upon Christ's errand, have, of
all people, most reason to trust him for food convenient. Doubtless he
will not be wanting to those that are working for him. Those whom he
employs, as they are taken under special protection, so they are
entitled to special provisions. Christ's hired servants shall have
bread enough and to spare; while we abide faithful to God and our duty,
and are in care to do our work well, we may cast all our other care
upon God; Jehovah-jireh, let the Lord provide for us and ours as he
thinks fit.
2. They might expect that those to whom they were sent would provide
for them what was necessary, v. 10. The workman is worthy of his meat.
They must not expect to be fed by miracles, as Elijah was: but they
might depend upon God to incline the hearts of those they went among,
to be kind to them, and provide for them. Though they who serve at the
altar may not expect to grow rich by the altar, yet they may expect to
live, and to live comfortably upon it, 1 Cor. ix. 13, 14. It is fit
they should have their maintenance from their work. Ministers are, and
must be, workmen, labourers, and they that are so are worthy of their
meat, so as not to be forced to any other labour for the earning of it.
Christ would have his disciples, as not to distrust their God, so not
to distrust their countrymen, so far as to doubt of a comfortable
subsistence among them. If you preach to them, and endeavour to do good
among them, surely they will give you meat and drink enough for your
necessities: and if they do, never desire dainties; God will pay you
your wages hereafter, and it will be running on in the mean time.
V. The proceedings they were to observe in dealing with any place, v.
11-15. They went abroad they knew not whither, uninvited, unexpected,
knowing none, and known of none; the land of their nativity was to them
a strange land; what rule must they go by? what course must they take?
Christ would not send them out without full instructions, and here they
are.
1. They are here directed how to conduct themselves toward those that
were strangers to them; How to do,
(1.) In strange towns and cities: when you come to a town, enquire who
in it is worthy. [1.] It is supposed that there were some such in every
place, as were better disposed than others to receive the gospel, and
the preachers of it; though it was a time of general corruption and
apostasy. Note, In the worst of times and places, we may charitably
hope that there are some who distinguish themselves, and are better
than their neighbours; some who swim against the stream, and are as
wheat among the chaff. There were saints in Nero's household. Enquire
who is worthy, who there are that have some fear of God before their
eyes, and have made a good improvement of the light and knowledge they
have. The best are far from meriting the favour of a gospel offer; but
some would be more likely than others to give the apostles and their
message a favourable entertainment, and would not trample these pearls
under their feet. Note, Previous dispositions to that which is good,
are both directions and encouragements to ministers, in dealing with
people. There is most hope of the word being profitable to those who
are already so well inclined, as that it is acceptable to them; and
there is here and there one such. [2.] They must enquire out such; not
enquire for the best inns; public houses were no proper places for them
that neither took money with them (v. 9), nor expected to receive any
(v. 8); but they must look out for accommodations in private houses,
with those that would entertain them well, and expect no other
recompence for it but a prophet's reward, an apostle's reward, their
praying and preaching. Note, They that entertain the gospel, must
neither grudge the expense of it, nor promise themselves to get by it
in this world. They must enquire, not who is rich, but who is worthy;
not who is the best gentleman, but who is the best man. Note, Christ's
disciples, wherever they come, should ask for the good people of the
place, and be acquainted with them; when we took God for our God, we
took his people for our people, and like will rejoice in its like. Paul
in all his travels found out the brethren, if there were any, Acts
xxviii. 14. It is implied, that if they did enquire who was worthy,
they might discover them. They that were better than their neighbours
would be taken notice of, and any one could tell them, there lives an
honest, sober, good man; for this is a character which, like the
ointment of the right hand, betrays itself and fills the house with its
odours. Every body knew where the seer's house was, 1 Sam. ix. 18. [3.]
In the house of those they found worthy, they must continue; which
intimates that they were to make so short a stay at each town, that
they needed not change their lodging, but whatever house providence
brought them to at first, there they must continue till they left that
town. They are justly suspected, as having no good design, that are
often changing their quarters. Note, It becomes the disciples of Christ
to make the best of that which is, to abide by it, and not be for
shifting upon every dislike or inconvenience.
(2.) In strange houses. When they had found the house of one they
thought worthy, they must at their entrance salute it. "In those common
civilities, be beforehand with people, in token of your humility. Think
it not a disparagement, to invite yourselves into a house, nor stand
upon the punctilio of being invited. Salute the family, [1.] To draw on
further discourse, and so to introduce your message." (From matters of
common conversation, we may insensibly pass into that communication
which is good to the use of edifying.) [2.] "To try whether you are
welcome or not; you will take notice whether the salutation be received
with shyness and coldness, or with a ready return. He that will not
receive your salutation kindly, will not receive your message kindly;
for he that is unskilful and unfaithful in a little, will also be in
much, Luke xvi. 10. [3.] To insinuate yourselves into their good
opinion. Salute the family, that they may see that though you are
serious, you are not morose." Note, Religion teaches us to be courteous
and civil, and obliging to all with whom we have to do. Though the
apostles went out backed with the authority of the Son of God himself,
yet their instructions were, when they came into a house, not to
command it, but to salute it; for love's sake rather to beseech, is the
evangelical way, Philemon 8, 9. Souls are first drawn to Christ with
the cords of a man, and kept to him by the bands of love, Hos. xi. 4.
When Peter made the first offer of the gospel to Cornelius, a Gentile,
Peter was first saluted; see Acts x. 25, for the Gentiles courted that
which the Jews were courted to.
When they had saluted the family after a godly sort, they must by the
return, judge concerning the family, and proceed accordingly. Note, The
eye of God is upon us, to observe what entertainment we give to good
people and good ministers; if the house be worthy, let your peace come
and rest upon it; if not, let it return to you, v. 13. It seems then,
that after they had enquired for the most worthy (v. 11), it was
possible they might light upon those that were unworthy. Note, Though
it is wisdom to hearken to, yet it is folly to rely upon, common report
and opinion; we ought to use a judgment of discretion, and to see with
our own eyes. The wisdom of the prudent is himself to understand his
own way. Now this rule is intended,
First, For satisfaction to the apostles. The common salutation was,
Peace be unto you; this, as they used it, was turned into gospel; it
was the peace of God, the peace of the kingdom of heaven, that they
wished. Now lest they should make a scruple of pronouncing this
blessing upon all promiscuously, because many were utterly unworthy of
it, this is to clear them of that scruple; Christ tells them that this
gospel prayer (for so it was now become) should be put up for all, as
the gospel proffer was made to all indefinitely, and that they should
leave it to God who knows the heart, and every man's true character, to
determine the issue of it. If the house be worthy, it will reap the
benefit of your blessing; if not, there is no harm done, you will not
lose the benefit of it; it shall return to you, as David's prayers for
his ungrateful enemies did, Ps. xxxv. 13. Note, It becomes us to judge
charitably of all, to pray heartily for all, and to conduct ourselves
courteously to all, for that is our part, and then to leave it with God
to determine what effect it shall have upon them, for that is his part.
Secondly, For direction to them. "If, upon your salutation, it appear
that they are indeed worthy, let them have more of your company, and so
let your peace come upon them; preach the gospel to them, peace by
Jesus Christ; but if otherwise, if they carry it rudely to you, and
shut their doors against you, let your peace, as much as in you lies,
return to you. Retract what you have said, and turn your backs upon
them; by slighting this, they have made themselves unworthy of the rest
of your favours, and cut themselves short of them." Note, Great
blessings are often lost by a neglect seemingly small and
inconsiderable, when men are in their probation and upon their
behaviour. Thus Esau lost his birthright (Gen. xxv. 34), and Saul his
kingdom, 1 Sam. xiii. 13, 14.
2. They are here directed how to carry it towards those that were
refusers of them. The case is put (v. 14) of those that would not
receive them, nor hear their words. The apostles might think, that now
they had such a doctrine to preach, and such a power to work miracles
for the confirmation of it, no doubt but they should be universally
entertained and made welcome: they are, therefore, told before, that
there would be those that would slight them, and put contempt on them
and their message. Note, The best and most powerful preachers of the
gospel must expect to meet with some, that will not so much as give
them the hearing, nor show them any token of respect. Many turn a deaf
ear, even to the joyful sound, and will not hearken to the voice of the
charmers, charm they never so wisely. Observe, "They will not receive
you, and they will not hear your words." Note, Contempt of the gospel,
and contempt of gospel ministers, commonly go together, and they will
either of them be construed into a contempt of Christ, and will be
reckoned for accordingly.
Now in this case we have here,
(1.) The directions given to the apostles what to do. They must depart
out of that house or city. Note, The gospel will not tarry long with
those that put it away from them. At their departure they must shake
off the dust of their feet, [1.] In detestation of their wickedness; it
was so abominable, that it did even pollute the ground they went upon,
which must therefore be shaken off as a filthy thing. The apostles must
have no fellowship nor communion with them; must not so much as carry
away the dust of their city with them. The work of them that turn aside
shall not cleave to me, Ps. ci. 3. The prophet was not to eat or drink
in Bethel, 1 Kings xiii. 9. [2.] As a denunciation of wrath against
them. It was to signify, that they were base and vile as dust, and that
God would shake them off. The dust of the apostles' feet, which they
left behind them, would witness against them, and be brought in as
evidence, that the gospel had been preached to them, Mark vi. 11.
Compare Jam. v. 3. See this practised, Acts xiii. 51, xviii. 6. Note,
They who despise God and his gospel shall be lightly esteemed.
(2.) The doom passed upon such wilful recusants, v. 15. It shall be
more tolerable, in the day of judgment, for the land of Sodom, as
wicked a place as it was. Note, [1.] There is a day of judgment coming,
when all those that refused the gospel will certainly be called to
account for it; however they now make a jest of it. They that would not
hear the doctrine that would save them, shall be made to hear the
sentence that will ruin them. Their judgment is respited till that day.
[2.] There are different degrees of punishment in that day. All the
pains of hell will be intolerable; but some will be more so than
others. Some sinners sink deeper into hell than others, and are beaten
with more stripes. [3.] The condemnation of those that reject the
gospel, will in that day be severer and heavier than that of Sodom and
Gomorrah. Sodom is said to suffer the vengeance of eternal fire, Jude
7. But that vengeance will come with an aggravation upon those that
despise the great salvation. Sodom and Gomorrah were exceedingly wicked
(Gen. xiii. 13), and that which filled up the measure of their iniquity
was, that they received not the angels that were sent to them, but
abused them (Gen. xix. 4, 5), and hearkened not to their words, v. 14.
And yet it will be more tolerable for them than for those who receive
not Christ's ministers and hearken not to their words. God's wrath
against them will be more flaming, and their own reflections upon
themselves more cutting. Son, remember I will sound most dreadfully in
the ears of such as had a fair offer made them of eternal life, and
chose death rather. The iniquity of Israel, when God sent them his
servants the prophets, is represented as, upon that account, more
heinous than the iniquity of Sodom (Ezek. xvi. 48, 49), much more now
he sent them his Son, the great Prophet.
Instructions to the Apostles.
16 Behold, I send you forth as sheep in the midst of wolves: be ye
therefore wise as serpents, and harmless as doves. 17 But beware of
men: for they will deliver you up to the councils, and they will
scourge you in their synagogues; 18 And ye shall be brought before
governors and kings for my sake, for a testimony against them and the
Gentiles. 19 But when they deliver you up, take no thought how or
what ye shall speak: for it shall be given you in that same hour what
ye shall speak. 20 For it is not ye that speak, but the Spirit of
your Father which speaketh in you. 21 And the brother shall deliver
up the brother to death, and the father the child: and the children
shall rise up against their parents, and cause them to be put to death.
22 And ye shall be hated of all men for my name's sake: but he that
endureth to the end shall be saved. 23 But when they persecute you in
this city, flee ye into another: for verily I say unto you, Ye shall
not have gone over the cities of Israel, till the Son of man be come.
24 The disciple is not above his master, nor the servant above his
lord. 25 It is enough for the disciple that he be as his master, and
the servant as his lord. If they have called the master of the house
Beelzebub, how much more shall they call them of his household? 26
Fear them not therefore: for there is nothing covered, that shall not
be revealed; and hid, that shall not be known. 27 What I tell you in
darkness, that speak ye in light: and what ye hear in the ear, that
preach ye upon the housetops. 28 And fear not them which kill the
body, but are not able to kill the soul: but rather fear him which is
able to destroy both soul and body in hell. 29 Are not two sparrows
sold for a farthing? and one of them shall not fall on the ground
without your Father. 30 But the very hairs of your head are all
numbered. 31 Fear ye not therefore, ye are of more value than many
sparrows. 32 Whosoever therefore shall confess me before men, him
will I confess also before my Father which is in heaven. 33 But
whosoever shall deny me before men, him will I also deny before my
Father which is in heaven. 34 Think not that I am come to send peace
on earth: I came not to send peace, but a sword. 35 For I am come to
set a man at variance against his father, and the daughter against her
mother, and the daughter in law against her mother in law. 36 And a
man's foes shall be they of his own household. 37 He that loveth
father or mother more than me is not worthy of me: and he that loveth
son or daughter more than me is not worthy of me. 38 And he that
taketh not his cross, and followeth after me, is not worthy of me. 39
He that findeth his life shall lose it: and he that loseth his life for
my sake shall find it. 40 He that receiveth you receiveth me, and he
that receiveth me receiveth him that sent me. 41 He that receiveth a
prophet in the name of a prophet shall receive a prophet's reward; and
he that receiveth a righteous man in the name of a righteous man shall
receive a righteous man's reward. 42 And whosoever shall give to
drink unto one of these little ones a cup of cold water only in the
name of a disciple, verily I say unto you, he shall in no wise lose his
reward.
All these verses relate to the sufferings of Christ's ministers in
their work, which they are here taught to expect, and prepare for; they
are directed also how to bear them, and how to go on with their work in
the midst of them. This part of the sermon looks further than to their
present mission; for we find not that they met with any great hardships
or persecutions while Christ was with them, nor were they well able to
bear them; but they are here forewarned of the troubles they should
meet with, when after Christ's resurrection, their commission should be
enlarged, and the kingdom of heaven, which was not at hand, should be
actually set up; they dreamed of nothing then, but outward pomp and
power; but Christ tells them, they must expect greater sufferings than
they were yet called to; that they should then be made prisoners, when
they expected to be made princes. It is good to be told what troubles
we may hereafter meet with, that we may provide accordingly, and may
not boast, as if we had put off the harness, when we are yet but
girding it on.
We have here intermixed, I. Predictions of trouble: and, II.
Prescriptions of counsel and comfort, with reference to it.
I. We have here predictions of trouble; which the disciples should meet
with in their work: Christ foresaw their sufferings as well as his own,
and yet will have them go on, as he went on himself; and he foretold
them, not only that the troubles might not be a surprise to them, and
so a shock to their faith, but that, being the accomplishment of a
prediction, they might be a confirmation to their faith.
He tells them what they should suffer, and from whom.
1. What they should suffer: hard things to be sure; for, Behold, I send
you forth as sheep in the midst of wolves, v. 16. And what may a flock
of poor, helpless, unguarded sheep expect, in the midst of a herd of
ravenous wolves, but to be worried and torn? Note, Wicked men are like
wolves, in whose nature it is to devour and destroy. God's people, and
especially his ministers, are like sheep among them, of a contrary
nature and disposition, exposed to them, and commonly an easy prey to
them. It looked unkind in Christ to expose them to so much danger, who
had left all to follow him; but he knew that the glory reserved for his
sheep, when in the great day they shall be set on his right hand, would
be a recompence sufficient for sufferings as well as services. They are
as sheep among wolves, that is frightful; but Christ sends them forth,
that is comfortable; for he that sends them forth will protect them,
and bear them out. But that they might know the worst, he tells them
particularly what they must expect.
(1.) They must expect to be hated, v. 22. Ye shall be hated for my
name's sake: that is the root of all the rest, and a bitter root it is.
Note, Those whom Christ loves, the world hates; as whom the court
blesses the country curses. If the world hated Christ without a cause
(John xv. 25), no marvel if it hated those that bore his image and
served his interests. We hate what is nauseous, and they are counted as
the offscouring of all things, 1 Cor. iv. 13. We hate what is noxious,
and they are counted the troublers of the land (1 Kings xviii. 17), and
the tormentors of their neighbours, Rev. xi. 10. It is grievous to be
hated, and to be the object of so much ill-will, but it is for thy
name's sake; which, as it speaks the true reason of the hatred,
whatever is pretended, so it speaks comfort to them who are thus hated;
it is for a good cause, and they have a good friend that shares with
them in it, and takes it to himself.
(2.) They must expect to be apprehended and arraigned as malefactors.
Their restless malice is resistless malice, and they will not only
attempt, but will prevail, to deliver you up to the councils (v. 17,
18), to the bench of aldermen or justices, that take care of the public
peace. Note, A deal of mischief is often done to good men, under colour
of law and justice. In the place of judgment there is wickedness,
persecuting wickedness, Eccl. iii. 16. They must look for trouble, not
only from inferior magistrates in the councils, but from governors and
kings, the supreme magistrates. To be brought before them, under such
black representations as were commonly made of Christ's disciples, was
dreadful and dangerous; for the wrath of a king is as the roaring of a
lion. We find this often fulfilled in the acts of the apostles.
(3.) They must expect to be put to death (v. 21); They shall deliver
them to death, to death in state, with pomp and solemnity, when it
shows itself most as the king of terrors. The malice of the enemies
rages so high as to inflict this; it is the blood of the saints that
they thirst after: the faith and patience of the saints stand so firm
as to expect this; Neither count I my life dear to myself: the wisdom
of Christ permits it, knowing how to make the blood of the martyrs the
seal of the truth, and the seed of the church. By this noble army's not
loving their lives to the death, Satan has been vanquished, and the
kingdom of Christ and its interests greatly advanced, Rev. xi. 11. They
were put to death as criminals, so the enemies meant it, but really as
sacrifices (Phil. ii. 17; 2 Tim. iv. 6); as burnt offerings, sacrifices
of acknowledgement to the honour of God, and in his truth and cause.
(4.) They must expect, in the midst of these sufferings, to be branded
with the most odious and ignominious names and characters that could
be. Persecutors would be ashamed in this world, if they did not first
dress up those in bear-skins whom they thus bait, and represent them in
such colours as may serve to justify such cruelties. The blackest of
all the ill characters they give them is here stated; they call them
Beelzebub, the name of the prince of the devils, v. 25. They represent
them as ringleaders of the interest of the kingdom of darkness, and
since every one thinks he hates the devil, thus they endeavour to make
them odious to all mankind. See, and be amazed to see, how this world
is imposed upon: [1.] Satan's sworn enemies are represented as his
friends; the apostles, who pulled down the devil's kingdom, were called
devils. Thus men laid to their charge, not only things which they knew
not, but things which they abhorred, and were directly contrary to, and
the reverse of. [2.] Satan's sworn servants would be thought to be his
enemies, and they never more effectually do his work, than when they
pretend to be fighting against him. Many times they who themselves are
nearest akin to the devil, are most apt to father others upon him; and
those that paint him on others' clothes have him reigning in their own
hearts. It is well there is a day coming, when (as it follows here, v.
26) that which is hid will be brought to light.
(5.) These sufferings are here represented by a sword and division, v.
34, 35. Think not that I am come to send peace, temporal peace and
outward prosperity; they thought Christ came to give all his followers
wealth and power in the world; "no," says Christ, "I did not come with
a view to give them peace; peace in heaven they may be sure of, but not
peace on earth." Christ came to give us peace with God, peace in our
consciences, peace with our brethren, but in the world ye shall have
tribulation. Note, They mistake the design of the gospel, who think
their profession of it will secure them from, for it will certainly
expose them to, trouble in this world. If all the world would receive
Christ, there would then follow a universal peace, but while there are
and will be so many that reject him (and those not only the children of
this world, but the seed of the serpent), the children of God, that are
called out of the world, must expect to feel the fruits of their
enmity.
[1.] Look not for peace, but a sword, Christ came to give the sword of
the word, with which his disciples fight against the world, and
conquering work this sword has made (Rev. vi. 4; xix. 21), and the
sword of persecution, with which the world fights against the
disciples, being cut to the heart with the sword of the word (Acts vii.
54), and tormented by the testimony of Christ's witnesses (Rev. xi.
10), and cruel work this sword made. Christ sent that gospel, which
gives occasion for the drawing of this sword, and so may be said to
send this sword; he orders his church into a suffering state for the
trial and praise of his people's graces, and the filling up of the
measure of their enemies' sins.
[2.] Look not for peace, but division (v. 35), I am come to set men at
variance. This effect of the preaching of the gospel is not the fault
of the gospel, but of those who do not receive it. When some believe
the things that are spoken, and others believe them not, the faith of
those that believe condemns those that believe not, and, therefore,
they have an enmity against them that believe. Note, the most violent
and implacable feuds have ever been those that have arisen from
difference in religion; no enmity like that of the persecutors, no
resolution like that of the persecuted. Thus Christ tells his disciples
what they should suffer, and these were hard sayings; if they could
bear these, they could bear any thing. Note, Christ has dealt fairly
and faithfully with us, in telling us the worst we can meet with in his
service; and he would have us deal so with ourselves, in sitting down
and counting the cost.
2. They are here told from whom, and by whom, they should suffer these
hard things. Surely hell itself must be let loose, and devils, those
desperate and despairing spirits, that have no part nor lot in the
great salvation, must become incarnate, ere such spiteful enemies could
be found to a doctrine, the substance of which was good will toward
men, and the reconciling of the world to God; no, would you think it?
all this mischief arises to the preachers of the gospel, from those to
whom they came to preach salvation. Thus the blood-thirsty hate the
upright, but the just seek his soul (Prov. xxix. 10), and therefore
heaven is so much opposed on earth, because earth is so much under the
power of hell, Eph. ii. 2.
These hard things Christ's disciples must suffer,
(1.) From men (v. 17). "Beware of men; you will have need to stand upon
your guard, even against those who are of the same nature with
you"--such is the depravity and degeneracy of that nature (homo homini
lupus,--man is a wolf to man), crafty and politic as men, but cruel and
barbarous as beasts, and wholly divested of the thing called humanity.
Note, Persecuting rage and enmity turn men into brutes, into devils.
Paul at Ephesus fought with beasts in the shape of men, 1 Cor. xv. 32.
It is a sad pass that the world is come to, when the best friends it
has, have need to beware of men. It aggravates the troubles of Christ's
suffering servants, that they arise from those who are bone of their
bone, made of the same blood. Persecutors are, in this respect, worse
than beasts, that they prey upon those of their own kind: Saevis inter
se convenit ursis--Even savage bears agree among themselves. It is very
grievous to have men rise up against us (Ps. cxxiv.), from whom we
might expect protection and sympathy; men, and no more: mere men; men,
and not saints; natural men (1 Cor. ii. 14); men of this world, Ps.
xvii. 14. Saints are more than men, and are redeemed from among men,
and therefore are hated by them. The nature of man, if it be not
sanctified, is the worst nature in the world next to that of devils.
They are men, and therefore subordinate, dependent, dying creatures;
they are men, but they are but men (Ps. ix. 20), and who art thou, that
thou shouldst be afraid of a man that shall die? Isa. li. 12. Beware of
the men, so Dr. Hammond; those you are acquainted with, the men of the
Jewish sanhedrim, which disallowed Christ, 1 Pet. ii. 4.
(2.) From professing men, men that have a form of godliness, and make a
show of religion. They will scourge you in their synagogues, their
places of meeting for the worship of God, and for the exercise of their
church-discipline: so that they looked upon the scourging of Christ's
ministers to be a branch of their religion. Paul was five times
scourged in the synagogues, 2 Cor. xi. 24. The Jews, under colour of
zeal for Moses, were the most bitter persecutors of Christ and
Christianity, and placed those outrages to the score of their religion.
Note, Christ's disciples have suffered much from conscientious
persecutors, that scourge them in their synagogues, cast them out and
kill them, and think they do God good service (John xvi. 2), and say,
Let the Lord be glorified, Isa. lxvi. 5; Zech. xi. 4, 5. But the
synagogue will be so far from consecrating the persecution, that the
persecution, doubtless, profanes and desecrates the synagogue.
(3.) From great men, and men in authority. The Jews did not only
scourge them, which was the utmost their remaining power extended to,
but when they could go no further themselves, they delivered them up to
the Roman powers, as they did Christ, John xviii. 30. Ye shall be
brought before governors and kings (v. 18), who, having more power, are
in a capacity of doing the more mischief. Governors and kings receive
their power from Christ (Prov. viii. 15), and should be his servants,
and his church's protectors and nursing-fathers, but they often use
their power against him, and are rebels to Christ, and oppressors of
his church. The kings of the earth set themselves against his kingdom,
Ps. ii. 1, 2; Acts iv. 25, 26. Note, It has often been the lot of good
men to have great men for their enemies.
(4.) From all men (v. 22). Ye shall be hated of all men, of all wicked
men, and these are the generality of men, for the whole world lies in
wickedness. So few are there that love, and own, and countenance
Christ's righteous cause, that we may say, the friends of it are hated
of all men; they are all gone astray, and, therefore, eat up my people,
Ps. xiv. 3. As far as the apostasy from God goes, so far the enmity
against the saints goes; sometimes it appears more general than at
other times, but there is something of this poison lurking in the
hearts of all the children of disobedience. The world hates you, for it
wonders after the beast, Rev. xiii. 3. Every man is a liar, and
therefore a hater of truth.
(5.) From those of their own kindred. The brother shall deliver up the
brother to death, v. 21. A man shall be, upon this account, at variance
with his own father; nay, and those of the weaker and tenderer sex too
shall become persecutors and persecuted; the persecuting daughter will
be against the believing mother, where natural affection and filial
duty, one would think, should prevent or soon extinguish the quarrel;
and then, no marvel if the daughter-in-law be against the
mother-in-law; where, too often, the coldness of love seeks occasion of
contention, v. 35. In general, a man's foes shall be they of his own
household (v. 36). They who should be his friends will be incensed
against him for embracing Christianity, and especially for adhering to
it when it comes to be persecuted, and will join with his persecutors
against him. Note, The strongest bonds of relative love and duty have
often been broken through, by an enmity against Christ and his
doctrine. Such has been the power of prejudice against the true
religion, and zeal for a false one, that all other regards, the most
natural and sacred, the most engaging and endearing, have been
sacrificed to these Molochs. They who rage against the Lord, and his
anointed ones, break even these bonds in sunder, and cast away even
these cords from them, Ps. ii. 2, 3. Christ's spouse suffers hard
things from the anger of her own mother's children, Cant. i. 6.
Sufferings from such are more grievous; nothing cuts more than this, It
was thou, a man, mine equal (Ps. lv. 12, 13); and the enmity of such is
commonly most implacable; a brother offended is harder to be won than a
strong city, Prov. xviii. 19. The martyrologies, both ancient and
modern, are full of instances of this. Upon the whole matter, it
appears, that all that will live godly in Christ Jesus, must suffer
persecution; and through many tribulations we must expect to enter into
the kingdom of God.
II. With these predictions of trouble, we have here prescriptions of
counsels and comforts for a time of trial. He sends them out exposed to
danger indeed, and expecting it, but well armed with instructions and
encouragements, sufficient to bear them up, and bear them out, in all
these trials. Let us gather up what he says,
1. By way of counsel and direction in several things.
(1.) Be ye wise as serpents, v. 16. "You may be so" (so some take it,
only as a permission); "you may be as wary as you please, provided you
be harmless as doves." But it is rather to be taken as a precept,
recommending to us that wisdom of the prudent, which is to understand
his way, as useful at all times, but especially in suffering times.
"Therefore, because you are exposed, as sheep among wolves; be ye wise
as serpents; not wise as foxes, whose cunning is to deceive others; but
as serpents, whose policy is only to defend themselves, and to shift
for their own safety." The disciples of Christ are hated and persecuted
as serpents, and their ruin is sought, and, therefore, they need the
serpent's wisdom. Note, It is the will of Christ that his people and
ministers, being so much exposed to troubles in this world, as they
usually are, should not needlessly expose themselves, but use all fair
and lawful means for their own preservation. Christ gave us an example
of this wisdom, ch. xxi. 24, 25; xxii. 17, 18, 19; John vii. 6, 7;
besides the many escapes he made out of the hands of his enemies, till
his hour was come. See an instance of Paul's wisdom, Acts xxiii. 6, 7.
In the cause of Christ we must sit loose to life and all its comforts,
but must not be prodigal of them. It is the wisdom of the serpent to
secure his head, that it may not be broken, to stop his ear to the
voice of the charmer (Ps. lviii. 4, 5), and to take shelter in the
clefts of the rocks; and herein we may be wise as serpents. We must be
wise, not to pull trouble upon our own heads; wise to keep silence in
an evil time, and not to give offence, if we can help it.
(2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate;
not only do nobody any hurt, but bear nobody any ill will; be without
gall, as doves are; this must always go along with the former." They
are sent forth among wolves, therefore must be as wise as serpents, but
they are sent forth as sheep, therefore must be harmless as doves. We
must be wise, not to wrong ourselves, but rather so than wrong any one
else; must use the harmlessness of the dove to bear twenty injuries,
rather than the subtlety of the serpent to offer or to return one.
Note, It must be the continual care of all Christ's disciples, to be
innocent and inoffensive in word and deed, especially in consideration
of the enemies they are in the midst of. We have need of a dove-like
spirit, when we are beset with birds of prey, that we may neither
provoke them nor be provoked by them: David coveted the wings of a
dove, on which to fly away and be at rest, rather than the wings of a
hawk. The Spirit descended on Christ as a dove, and all believers
partake of the Spirit of Christ, a dove-like spirit, made for love, not
for war.
(3.) Beware of men, v. 17. "Be always upon your guard, and avoid
dangerous company; take heed what you say and do, and presume not too
far upon any man's fidelity; be jealous of the most plausible
pretensions; trust not in a friend, no, not in the wife of thy bosom,"
Micah vii. 5. Note, It becomes those who are gracious to be cautious,
for we are taught to cease from man. Such a wretched world do we live
in, that we know not whom to trust. Ever since our Master was betrayed
with a kiss, by one of his own disciples, we have need to beware of
men, of false brethren.
(4.) Take no thought how or what ye shall speak, v. 19. "When you are
brought before magistrates, conduct yourselves decently, but afflict
not yourselves with care how you shall come off. A prudent thought
there must be, but not an anxious, perplexing, disquieting thought; let
this care be cast upon God, as well as that--what you shall eat and
what you shall drink. Do not study to make fine speeches, ad captandam
benevolentiam--to ingratiate yourselves; affect not quaint expressions,
flourishes of wit, and laboured periods, which only serve to gild a bad
cause; the gold of a good one needs it not. It argues a diffidence of
your cause, to be solicitous in this matter, as if it were not
sufficient to speak for itself. You know upon what grounds you go, and
then verbaque praevisam rem non invita sequentur--suitable expressions
will readily occur." Never any spoke better before governors and kings
than those three champions, who took no thought before, what they
should speak: O Nebuchadnezzar, we are not careful to answer thee in
this matter, Dan. iii. 16. See Ps. cxix. 46. Note, The disciples of
Christ must be more thoughtful how to do well than how to speak well;
how to keep their integrity than how to vindicate it. Non magna
loquimur, sed vivimus--Our lives, not boasting words, form the best
apology.
(5.) When they persecute you in this city, flee to another, v. 23.
"Thus reject them who reject you and your doctrine, and try whether
others will not receive you and it. Thus shift for your own safety."
Note, In case of imminent peril, the disciples of Christ may and must
secure themselves by flight, when God, in his providence, opens to them
a door of escape. He that flies may fight again. It is no inglorious
thing for Christ's soldiers to quit their ground, provided they do not
quit their colours: they may go out of the way of danger, though they
must not go out of the way of duty. Observe Christ's care of his
disciples, in providing places of retreat and shelter for them;
ordering it so, that persecution rages not in all places at the same
time; but when one city is made too hot for them, another is reserved
for a cooler shade, and a little sanctuary; a favour to be used and not
to be slighted; yet always with this proviso, that no sinful, unlawful
means be used to make the escape; for then it is not a door of God's
opening. We have many examples to this rule in the history both of
Christ and his apostles, in the application of all which to particular
cases wisdom and integrity are profitable to direct.
(6.) Fear them not (v. 26), because they can but kill the body (v. 28).
Note, it is the duty and interest of Christ's disciples, not to fear
the greatest of their adversaries. They who truly fear God, need not
fear man; and they who are afraid of the least sin, need not be afraid
of the greatest trouble. The fear of man brings a snare, a perplexing
snare, that disturbs our peace; an entangling snare, by which we are
drawn into sin; and, therefore, it must be carefully watched, and
striven, and prayed against. Be the times never so difficult, enemies
never so outrageous, and events never so threatening, yet need we not
fear, yet will we not fear, though the earth be removed, while we have
so good a God, so good a cause, and so good a hope through grace.
Yes, this is soon said; but when it comes to the trial, racks and
tortures, dungeons and galleys, axes and gibbets, fire and faggot, are
terrible things, enough to make the stoutest heart to tremble, and to
start back, especially when it is plain, that they may be avoided by a
few declining steps; and therefore, to fortify us against this
temptation, we have here,
[1.] A good reason against this fear, taken from the limited power of
the enemies; they kill the body, that is the utmost their rage can
extend to; hitherto they can go, if God permit them, but no further;
they are not able to kill the soul, nor to do it any hurt, and the soul
is the man. By this it appears, that the soul does not (as some dream)
fall asleep at death, nor is deprived of thought and perception; for
then the killing of the body would be the killing of the soul too. The
soul is killed when it is separated from God and his love, which is its
life, and is made a vessel of his wrath; now this is out of the reach
of their power. Tribulation, distress, and persecution may separate us
from all the world, but cannot part between us and God, cannot make us
either not to love him, or not to be loved by him, Rom. viii. 35, 37.
If, therefore, we were more concerned about our souls, as our jewels,
we should be less afraid of men, whose power cannot rob us of them;
they can but kill the body, which would quickly die of itself, not the
soul, which will enjoy itself and its God in spite of them. They can
but crush the cabinet: a heathen set the tyrant at defiance with this,
Tunde capsam Anaxarchi, Anaxarchum nom laedis--you may abuse the case
of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price
is untouched. Seneca undertakes to make it out, that you cannot hurt a
wise and good man, because death itself is no real evil to him. Si
maximum illud ultra quod nihil habent iratae leges, aut saevissimi
domini minantur, in quo imperium suum fortuna consumit, aequo
placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne
injuriam quidem--If with calmness and composure we meet that last
extremity, beyond which injured laws and merciless tyrants have nothing
to inflict, and in which fortune terminates her dominion, we know that
death is not an evil, because it does not occasion the slightest
injury. Seneca De Constantid.
[2.] A good remedy against it, and that is, to fear God. Fear him who
is able to destroy both soul and body in hell. Note, First, Hell is the
destruction both of soul and body; not of the being of either, but the
well--being of both; it is the ruin of the whole man; if the soul be
lost, the body is lost too. They sinned together; the body was the
soul's tempter to sin, and its tool in sin, and they must eternally
suffer together. Secondly, This destruction comes from the power of
God: he is able to destroy; it is a destruction from his glorious power
(2 Thess. i. 9); he will in it make his power known; not only his
authority to sentence, but his ability to execute the sentence, Rom.
ix. 22. Thirdly, God is therefore to be feared, even by the best saints
in this world. Knowing the terrors of the Lord, we persuade men to
stand in awe of him. If according to his fear so is his wrath, then
according to his wrath so should his fear be, especially because none
knows the power of his anger, Ps. xc. 11. When Adam, in innocency, was
awed by a threatening, let none of Christ's disciples think that they
need not the restraint of a holy fear. Happy is the man that fears
always. The God of Abraham, who was then dead, is called the Fear of
Isaac, who was yet alive, Gen. xxxi. 42, 53. Fourthly, The fear of God,
and of his power reigning in the soul, will be a sovereign antidote
against the fear of man. It is better to fall under the frowns of all
the world, than under God's frowns, and therefore, as it is most right
in itself, so it is most safe for us, to obey God rather than men, Acts
iv. 19. They who are afraid of a man that shall die, forget the Lord
their Maker, Isa. li. 12, 13; Neh. iv. 14.
(7.) What I tell you in darkness, that speak ye in light (v. 27);
"whatever hazards you run, go on with your work, publishing and
proclaiming the everlasting gospel to all the world; that is your
business, mind that. The design of the enemies is not merely to destroy
you, but to suppress that, and, therefore, whatever be the consequence,
publish that." What I tell you, that speak ye. Note, That which the
apostles have delivered to us is the same that they received from Jesus
Christ, Heb. ii. 3. They spake what he told them--that, all that, and
nothing but that. Those ambassadors received their instructions in
private, in darkness, in the ear, in corners, in parables. Many things
Christ spake openly, and nothing in secret varying from what he
preached in public, John xviii. 20. But the particular instructions
which he gave his disciples after his resurrection, concerning the
things pertaining to the kingdom of God, were whispered in the ear
(Acts i. 3), for then he never showed himself openly. But they must
deliver their embassy publicly, in the light, and upon the house-tops;
for the doctrine of the gospel is what all are concerned in (Prov. i.
20, 21; viii. 2, 3), therefore he that hath ears to hear, let him hear.
The first indication of the reception of the Gentiles into the church,
was upon a house-top, Acts x. 9. Note, There is no part of Christ's
gospel that needs, upon any account, to be concealed; the whole counsel
of God must be revealed, Acts xx. 27. In never so mixed a multitude let
it be plainly and fully delivered.
2. By way of comfort and encouragement. Here is very much said to that
purpose, and all little enough, considering the many hardships they
were to grapple with, throughout the course of their ministry, and
their present weakness, which was such, as that, without some powerful
support, they could scarcely bear even the prospect of such usage;
Christ therefore shows them why they should be of good cheer.
(1.) Here is one word peculiar to their present mission, v. 23. Ye
shall not have gone over the cities of Israel, till the Son of man be
come. They were to preach that the kingdom of the Son of man, the
Messiah, was at hand; they were to pray, Thy kingdom come: now they
should not have gone over all the cities of Israel, thus praying and
thus preaching, before that kingdom should come, in the exaltation of
Christ, and the pouring out of the Spirit. It was a comfort, [1.] That
what they said should be made good: they said the Son of man is coming,
and behold, he comes. Christ will confirm the word of his messengers,
Isa. xlvi. 26. [2.] That it should be made good quickly. Note, It is
matter of comfort to Christ's labourers, that their working time will
be short, and soon over; the hireling has his day; the work and warfare
will in a little time be accomplished. [3.] That then they should be
advanced to a higher station. When the Son of man comes, they shall be
endued with greater power from on high; now they were sent forth as
agents and envoys, but in a little time their commission should be
enlarged, and they should be sent forth as plenipotentiaries into all
the world.
(2.) Here are many words that relate to their work in general, and the
troubles they were to meet with in it; and they are good words and
comfortable words.
[1.] That their sufferings were for a testimony against them and the
Gentiles, v. 18. When the Jewish consistories transfer you to the Roman
governors, that they may have you put to death, your being hurried thus
from one judgment-seat to another, will help to make your testimony the
more public, and will give you an opportunity of bringing the gospel to
the Gentiles, as well as to the Jews; nay, you will testify to them,
and against them, by the very troubles you undergo. Note, God's people,
and especially God's ministers, are his witnesses (Isa. xliii. 10), not
only in their doing work, but in their suffering work. Hence they are
called martyrs--witnesses for Christ, that his truths are of undoubted
certainty and value; and, being witnesses for him, they are witnesses
against those who oppose him and his gospel. The sufferings of the
martyrs, as they witness to the truth of the gospel they profess, so
they are testimonies of the enmity of their persecutors, and both ways
they are a testimony against them, and will be produced in evidence in
the great day, when the saints shall judge the world; and the reason of
the sentence will be, Inasmuch as ye did it unto these, ye did it unto
me. Now if their sufferings be a testimony, how cheerfully should they
be borne! for the testimony is not finished till those come, Rev. xi.
7. If they be Christ's witnesses, they shall be sure to have their
charges borne.
[2.] That upon all occasions they should have God's special presence
with them, and the immediate assistance of his Holy Spirit,
particularly when they should be called out to bear their testimony
before governors and kings; it shall be given you (said Christ) in that
same hour what ye shall speak. Christ's disciples were chosen from
among the foolish of the world, unlearned and ignorant men, and,
therefore, might justly distrust their own abilities, especially when
they were called before great men. When Moses was sent to Pharaoh, he
complained, I am not eloquent, Exod. iv. 10. When Jeremiah was set over
the kingdoms, he objected, I am but a child, Jer. i. 6, 10. Now, in
answer to this suggestion, First, they are here promised that it should
be given them, nor some time before, but in that same hour, what they
should speak. They shall speak extempore, and yet shall speak as much
to the purpose, as if it had been never so well studied. Note, When God
calls us out to speak for him, we may depend upon him to teach us what
to say; even then, when we labour under the greatest disadvantages and
discouragements. Secondly, They are here assured, that the blessed
Spirit should draw up their plea for them. It is not ye that speak, but
the Spirit of your Father, which speaketh in you, v. 20. They were not
left to themselves upon such an occasion, but God undertook for them;
his Spirit of wisdom spoke in them, as sometimes his providence
wonderfully spoke for them, and by both together they were manifested
in the consciences even of their persecutors. God gave them an ability,
not only to speak to the purpose, but what they did say, to say it with
holy zeal. The same Spirit that assisted them in the pulpit, assisted
them at the bar. They cannot but come off well, who have such an
advocate; to whom God says, as he did to Moses (Exod. iv. 12), Go, and
I will be with thy mouth, and with thy heart.
[3.] That he that endures to the end shall be saved, v. 22. Here it is
very comfortable to consider, First, that there will be an end of these
troubles; they may last long, but will not last always. Christ
comforted himself with this, and so may his followers; The things
concerning me have an end, Luke xxii. 37. Dabit Deus his quoque
finem--These also will God bring to a termination. Note, A believing
prospect of the period of our troubles, will be of great use to support
us under them. The weary will be at rest, when the wicked cease from
troubling, Job iii. 17. God will give an expected end, Jer. xxix. 11.
The troubles may seem tedious, like the days of a hireling, but,
blessed be God, they are not everlasting. Secondly, That while they
continue, they may be endured; as they are not eternal, so they are not
intolerable; they may be borne, and borne to the end, because the
sufferers shall be borne up under them, in everlasting arms: The
strength shall be according to the day, 1 Cor. x. 13. Thirdly,
Salvation will be the eternal recompence of all those that endure to
the end. The weather stormy, and the way foul, but the pleasure of home
will make amends for all. A believing regard to the crown of glory has
been in all ages the cordial and support of suffering saints, 2 Cor.
iv. 16; 17, 18; Heb. x. 34. This is not only an encouragement to us to
endure, but an engagement to endure to the end. They who endure but
awhile, and in time of temptation fall away, have run in vain, and lose
all that they have attained; but they who persevere, are sure of the
prize, and they only. Be faithful unto death, and then thou shalt have
the crown of life.
[4.] That whatever hard usage the disciples of Christ meet with, it is
no more than what their Master met with before (v. 24, 25). The
disciple is not above his master. We find this given them as a reason,
why they should not hesitate to perform the meanest duties, no, not
washing one another's feet. John xiii. 16. Here it is given as a
reason, why they should not stumble at the hardest sufferings. They are
reminded of this saying, John xv. 20. It is a proverbial expression,
The servant is not better than his master, and, therefore, let him not
expect to fare better. Note, First, Jesus Christ is our Master, our
teaching Master, and we are his disciples, to learn of him; our ruling
master, and we are his servants to obey him: He is Master of the house,
oikodespotes, has a despotic power in the church, which is his family.
Secondly, Jesus Christ our Lord and Master met with very hard usage
from the world; they called him Beelzebub, the god of flies, the name
of the chief of the devils, with whom they said he was in league. It is
hard to say which is here more to be wondered at, the wickedness of men
who thus abused Christ, or the patience of Christ, who suffered himself
to be thus abused; that he who was the God of glory should be
stigmatized as the god of flies; the King of Israel, as the god of
Ekron; the Prince of light and life, as the prince of the powers of
death and darkness; that Satan's greatest Enemy and Destroyer should be
run down as his confederate, and yet endure such contradiction of
sinners. Thirdly, The consideration of the ill treatment which Christ
met with in the world, should engage us to expect and prepare for the
like, and to bear it patiently. Let us not think it strange, if they
who hated him hate his followers, for his sake; nor think it hard if
they who are shortly to be made like him in glory, be now made like him
in sufferings. Christ began in the bitter cup, let us be willing to
pledge him; his bearing the cross made it easy for us.
[5.] That there is nothing covered that shall not be revealed, v. 26.
We understand this, First, Of the revealing of the gospel to all the
world. "Do you publish it (v. 27), for it shall be published. The
truths which are now, as mysteries, hid from the children of men, shall
all be made known, to all nations, in their own language," Acts ii. 11.
The ends of the earth must see this salvation. Note, It is a great
encouragement to those who are doing Christ's work, that it is a work
which shall certainly be done. It is a plough which God will speed. Or,
Secondly, Of the clearing up of the innocency of Christ's suffering
servants, that are called Beelzebub; their true character is now
invidiously disguised with false colours, but however their innocency
and excellency are now covered, they shall be revealed; sometimes it is
in a great measure done in this world, when the righteousness of the
saints is made, by subsequent events, to shine forth as the light:
however it will be done at the great day, when their glory shall be
manifested to all the world, angels and men, to whom they are now made
spectacles, 1 Cor. iv. 9. All their reproach shall be rolled away, and
their graces and services, that are now covered, shall be revealed, 1
Cor. iv. 5. Note, It is matter of comfort to the people of God, under
all the calumnies and censures of men, that there will be a
resurrection of names as well as of bodies, at the last day, when the
righteous shall shine forth as the sun. Let Christ's ministers
faithfully reveal his truths, and then leave it to him, in due time, to
reveal their integrity.
[6.] That the providence of God is in a special manner conversant about
the saints, in their suffering, v. 29-31. It is good to have recourse
to our first principles, and particularly to the doctrine of God's
universal providence, extending itself to all the creatures, and all
their actions, even the smallest and most minute. The light of nature
teaches us this, and it is comfortable to all men, but especially to
all good men, who can in faith call this God their Father, and for whom
he has a tender concern. See here,
First, The general extent of providence to all the creatures, even the
least, and least considerable, to the sparrows, v. 29. These little
animals are of so small account, that one of them is not valued; there
must go two to be worth a farthing (nay, you shall have five for a
halfpenny, Luke xii. 6), and yet they are not shut out of the divine
care; One of them shall not fall to the ground without your Father:
That is, 1. They do not light on the ground for food, to pick up a
grain of corn, but your heavenly Father, by his providence, laid it
ready for them. In the parallel place, Luke xii. 6, it is thus
expressed, Not one of them is forgotten before God, forgotten to be
provided for; he feedeth them, ch. vi. 26. Now he that feeds the
sparrows, will not starve the saints. 2. They do not fall to the ground
by death, either a natural or a violent death, without the notice of
God: though they are so small a part of the creation, yet even their
death comes within the notice of the divine providence; much more does
the death of his disciples. Observe, The birds that soar above, when
they die, fall to the ground; death brings the highest to the earth.
Some think that Christ here alludes to the two sparrows that were used
in cleansing the leper (Lev. xiv. 4-6); the two birds in the margin are
called sparrows; of these one was killed, and so fell to the ground,
the other was let go. Now it seemed a casual thing which of the two was
killed; the persons employed took which they pleased, but God's
providence designed, and determined which. Now this God, who has such
an eye to the sparrows, because they are his creatures, much more will
have an eye to you, who are his children. If a sparrow die not without
your Father, surely a man does not,--a Christian,--a minister,--my
friend, my child. A bird falls not into the fowler's net, nor by the
fowler's shot, and so comes not to be sold in the market, but according
to the direction of providence; your enemies, like subtle fowlers, lay
snares for you, and privily shoot at you, but they cannot take you,
they cannot hit you, unless God give them leave. Therefore be not
afraid of death, for your enemies have no power against you, but what
is given them from above. God can break their bows and snares (Ps.
xxxviii. 12-15; lxiv. 4, 7), and make our souls to escape as a bird
(Ps. cxxiv. 7); Fear ye not, therefore, v. 31. Note, There is enough in
the doctrine of God's providence to silence all the fears of God's
people: Ye are of more value than many sparrows. All men are so, for
the other creatures were made for man, and put under his feet (Ps.
viii. 6-8); much more the disciples of Jesus Christ, who are the
excellent ones of the earth, however contemned, as if not worth one
sparrow.
Secondly, The particular cognizance which providence takes of the
disciples of Christ, especially in their sufferings (v. 30), But the
very hairs of your head are all numbered. This is a proverbial
expression, denoting the account which God takes and keeps of all the
concernments of his people, even of those that are most minute, and
least regarded. This is not to be made a matter of curious enquiry, but
of encouragement to live in a continual dependence upon God's
providential care, which extends itself to all occurrences, yet without
disparagement to the infinite glory, or disturbance to the infinite
rest, of the Eternal Mind. If God numbers their hairs, much more does
he number their heads, and take care of their lives, their comforts,
their souls. It intimates, that God takes more care of them, than they
do of themselves. They who are solicitous to number their money, and
goods, and cattle, yet were never careful to number their hairs, which
fall and are lost, and they never miss them: but God numbers the hairs
of his people, and not a hair of their head shall perish (Luke xxi.
18); not the least hurt shall be done them, but upon a valuable
consideration: so precious to God are his saints, and their lives and
deaths!
[7.] That he will shortly, in the day of triumph, own those who now own
him, in the day of trial, when those who deny him shall be for ever
disowned and rejected by him, v. 32, 33. Note, First, It is our duty,
and if we do it, it will hereafter be our unspeakable honour and
happiness, to confess Christ before men. 1. It is our duty, not only to
believe in Christ, but to profess that faith, in suffering for him,
when we are called to it, as well as in serving him. We must never be
ashamed of our relation to Christ, our attendance on him, and our
expectations from him: hereby the sincerity of our faith, is evidenced,
his name glorified, and others edified. 2. However this may expose us
to reproach and trouble now, we shall be abundantly recompensed for
that, in the resurrection of the just, when it will be our unspeakable
honour and happiness to hear Christ say (what would we more?) "Him will
I confess, though a poor worthless worm of the earth; this is one of
mine, one of my friends and favourites, who loved me and was beloved by
me; the purchase of my blood, the workmanship of my Spirit; I will
confess him before my Father, when it will do him the most service; I
will speak a good word for him, when he appears before my Father to
receive his doom; I will present him, will represent him to my Father."
Those who honour Christ he will thus honour. They honour him before
men; that is a poor thing: he will honour them before his Father; that
is a great thing. Secondly, It is a dangerous thing for any to deny and
disown Christ before men; for they who so do will be disowned by him in
the great day, when they have most need of him: he will not own them
for his servants who would not own him for their master: I tell you, I
know you not, ch. vii. 23. In the first ages of Christianity, when for
a man to confess Christ was to venture all that was dear to him in this
world, it was more a trial of sincerity, than it was afterwards, when
it had secular advantages attending it.
[8.] That the foundation of their discipleship was laid in such a
temper and disposition, as would make sufferings very light and easy to
them; and it was upon the condition of a preparedness for suffering,
that Christ took them to be his followers, v. 37-39. He told them at
first, that they were not worthy of him, if they were not willing to
part with all for him. Men hesitate not at those difficulties which
necessarily attend their profession, and which they counted upon, when
they undertook that profession; and they will either cheerfully submit
to those fatigues and troubles, or disclaim the privileges and
advantages of their profession. Now, in the Christian profession, they
are reckoned unworthy the dignity and felicity of it, that put not such
a value upon their interest in Christ, as to prefer that before any
other interests. They cannot expect the gains of a bargain, who will
not come up to the terms of it. Now thus the terms are settled; if
religion be worth any thing, it is worth every thing: and, therefore,
all who believe the truth of it, will soon come up to the price of it;
and they who make it their business and bliss, will make every thing
else to yield to it. They who like not Christ on these terms, may leave
him at their peril. Note, It is very encouraging to think, that
whatever we leave, or lose, or suffer for Christ, we do not make a hard
bargain for ourselves. Whatever we part with for this pearl of price,
we may comfort ourselves with this persuasion, that it is well worth
what we give for it. The terms are, that we must prefer Christ.
First, Before our nearest and dearest relations; father or mother, son
or daughter. Between these relations, because there is little room left
for envy, there is commonly more room for love, and, therefore, these
are instanced, as relations which are most likely to affect us.
Children must love their parents, and parents must love their children;
but if they love them better than Christ, they are unworthy of him. As
we must not be deterred from Christ by the hatred of our relations
which he spoke of (v. 21, 35, 36), so we must not be drawn from him, by
their love. Christians must be as Levi, who said to his father, I have
not seen him, Deut. xxxiii. 9.
Secondly, Before our ease and safety. We must take up our cross and
follow him, else we are not worthy of him. Here observe, 1. They who
would follow Christ, must expect their cross and take it up. 2. In
taking up the cross, we must follow Christ's example, and bear it as he
did. 3. It is a great encouragement to us, when we meet with crosses,
that in bearing them we follow Christ, who has showed us the way; and
that if we follow him faithfully, he will lead us through sufferings
like him, to glory with him.
Thirdly, Before life itself, v. 39. He that findeth his life shall lose
it; he that thinks he had found it when he has saved it, and kept it,
by denying Christ, shall lose it in an eternal death; but he that
loseth his life for Christ's sake, that will part with it rather than
deny Christ, shall find it, to his unspeakable advantage, an eternal
life. They are best prepared for the life to come, that sit most loose
to this present life.
[9.] That Christ himself would so heartily espouse their cause, as to
show himself a friend to all their friends, and to repay all the
kindnesses that should at any time be bestowed upon them, v. 40-42. He
that receiveth you, receiveth me.
First, It is here implied, that though the generality would reject
them, yet they should meet with some who would receive and entertain
them, would bid the message welcome to their hearts, and the messengers
to their houses, for the sake of it. Why was the gospel market made,
but that if some will not, others will. In the worst of times there is
a remnant according to the election of grace. Christ's ministers shall
not labour in vain.
Secondly, Jesus Christ takes what is done to his faithful ministers,
whether in kindness or in unkindness, as done to himself, and reckons
himself treated as they are treated. He that receiveth you, receiveth
me. Honour or contempt put upon an ambassador reflects honour or
contempt upon the prince that sends him, and ministers are ambassadors
for Christ. See how Christ may still be entertained by those who would
testify their respects to him; his people and ministers we have always
with us; and he is with them always, even to the end of the world. Nay,
the honour rises higher, He that receiveth me, receiveth him that sent
me. Not only Christ takes it as done to himself, but through Christ God
does so too. By entertaining Christ's ministers, they entertain not
angels unawares, but Christ, nay, and God himself, and unawares too, as
appears, ch. xxv. 37. When saw we thee an hungered?
Thirdly, That though the kindness done to Christ's disciples be never
so small, yet if there be occasion for it, and ability to do no more,
it shall be accepted, though it be but a cup of cold water given to one
of these little ones, v. 42. They are little ones, poor and weak, and
often stand in need of refreshment, and glad of the least. The
extremity may be such, that a cup of cold water may be a great favour.
Note, Kindnesses shown to Christ's disciples are valued in Christ's
books, not according to the cost of the gift, but according to the love
and affection of the giver. On that score the widow's mite not only
passed current, but was stamped high, Luke xxi. 3, 4. Thus they who are
truly rich in graces may be rich in good works, though poor in the
world.
Fourthly, That kindness to Christ's disciples which he will accept,
must be done with an eye to Christ, and for his sake. A prophet must be
received in the name of a prophet, and a righteous man in the name of a
righteous man, and one of those little ones in the name of a disciple;
not because they are learned, or witty, nor because they are our
relations or neighbours, but because they are righteous, and so bear
Christ's image; because they are prophets and disciples, and so are
sent on Christ's errand. It is a believing regard to Christ that puts
an acceptable value upon the kindnesses done to his ministers. Christ
does not interest himself in the matter, unless we first interest him
in it. Ut tibi debeam aliquid pro eo quod praestas, debes non tantum
mihi praestare, sed tanquam mihi--If you wish me to feel an obligation
to you for any service you render, you must not only perform the
service, but you must convince me that you do it for my sake. Seneca.
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M A T T H E W.
CHAP. XI.
In this chapter we have, I. The constant and unwearied diligence of our
Lord Jesus in his great work of preaching the gospel, ver. 1. II. His
discourse with the disciples of John concerning his being the Messiah,
ver. 2-6. III. The honourable testimony that Christ bore to John
Baptist, ver. 7-15. IV. The sad account he gives of that generation in
general, and of some particular places with reference to the success,
both of John's ministry and of his own, ver. 16-24. V. His thanksgiving
to his Father for the wise and gracious method he had taken in
revealing the great mysteries of the gospel, ver. 25, 26. VI. His
gracious call and invitation of poor sinners to come to him, and to be
ruled, and taught, and saved by him, ver. 27-30. No Where have we more
of the terror of gospel woes for warning to us, or of the sweetness of
gospel grace for encouragement to us, than in this chapter, which sets
before us life and death, the blessing and the curse.
John's Disciples Come to Christ.
1 And it came to pass, when Jesus had made an end of commanding his
twelve disciples, he departed thence to teach and to preach in their
cities. 2 Now when John had heard in the prison the works of Christ,
he sent two of his disciples, 3 And said unto him, Art thou he that
should come, or do we look for another? 4 Jesus answered and said
unto them, Go and show John again those things which ye do hear and
see: 5 The blind receive their sight, and the lame walk, the lepers
are cleansed, and the deaf hear, the dead are raised up, and the poor
have the gospel preached to them. 6 And blessed is he, whosoever
shall not be offended in me.
The first verse of this chapter some join to the foregoing chapter, and
make it (not unfitly) the close of that.
1. The ordination sermon which Christ preached to his disciples in the
foregoing chapter is here called his commanding them. Note, Christ's
commissions imply commands. Their preaching of the gospel was not only
permitted them, but it was enjoined them. It was not a thing respecting
which they were left at their liberty, but necessity was laid upon
them, 1 Cor. ix. 16. The promises he made them are included in these
commands, for the covenant of grace is a word which he hath commanded,
Ps. cv. 8. He made an end of commanding, etelesendiatasson. Note, The
instructions Christ gives are full instructions. He goes through with
his work.
2. When Christ had said what he had to say to his disciples, he
departed thence. It should seem they were very loth to leave their
Master, till he departed and separated himself from them; as the nurse
withdraws the hand, that the child may learn to go by itself. Christ
would now teach them how to live, and how to work, without his bodily
presence. It was expedient for them, that Christ should thus go away
for awhile, that they might be prepared for his long departure, and
that, by the help of the Spirit, their own hands might be sufficient
for them (Deut. xxxiii. 7), and they might not be always children. We
have little account of what they did now pursuant to their commission.
They went abroad, no doubt; probably into Judea (for in Galilee the
gospel had been mostly preached hitherto), publishing the doctrine of
Christ, and working miracles in his name: but still in a more immediate
dependence upon him, and not being long from him; and thus they were
trained up, by degrees, for their great work.
3. Christ departed, to teach and preach in the cities whither he sent
his disciples before him to work miracles (ch. x. 1-8), and so to raise
people's expectations, and to make way for his entertainment. Thus was
the way of the Lord prepared; John prepared it by bringing people to
repentance, but he did no miracles. The disciples go further, they work
miracles for confirmation. Note, Repentance and faith prepare people
for the blessings of the kingdom of heaven, which Christ gives.
Observe, When Christ empowered them to work miracles, he employed
himself in teaching and preaching, as if that were the more honourable
of the two. That was but in order to do this. Healing the sick was the
saving of bodies, but preaching the gospel was to the saving of souls.
Christ had directed his disciples to preach (ch. x. 7), yet he did not
leave off preaching himself. He set them to work, not for his own ease,
but for the ease of the country, and was not the less busy for
employing them. How unlike are they to Christ, who yoke others only
that they may themselves be idle! Note, the increase and multitude of
labourers in the Lord's work should be made not an excuse for our
negligence, but an encouragement to our diligence. The more busy others
are, the more busy we should be, and all little enough, so much work is
there to be done. Observe, he went to preach in their cities, which
were populous places; he cast the net of the gospel where there were
most fish to be enclosed. Wisdom cries in the cities (Prov. i. 21), at
the entry of the city (Prov. viii. 3), in the cities of the Jews, even
of them who made light of him, who notwithstanding had the first offer.
What he preached we are not told, but it was probably to the same
purpose with his sermon on the mount. But here is next recorded a
message which John Baptist sent to Christ, and his return to it, v.
2-6. We heard before that Jesus heard of John's sufferings, ch. iv. 12.
Now we are told that John, in prison, hears of Christ's doings. He
heard in the prison the works of Christ; and no doubt he was glad to
hear of them, for he was a true friend of the Bridegroom, John iii. 29.
Note, When one useful instrument is laid aside, God knows how to raise
up many others in the stead of it. The work went on, though John was in
prison, and it added no affliction, but a great deal of consolation, to
his bonds. Nothing more comfortable to God's people in distress, than
to hear of the works of Christ; especially to experience them in their
own souls. This turns a prison into a palace. Some way or other Christ
will convey the notices of his love to those that are in trouble for
conscience sake. John could not see the works of Christ, but he heard
of them with pleasure. And blessed are they who have not seen, but only
heard, and yet have believed.
Now John Baptist, hearing of Christ's works, sent two of his disciples
to him; and what passed between them and him we have here an account
of. Here is,
I. The question they had to propose to him: Art thou he that should
come, or do we look for another? This was a serious and important
question; Art thou the Messiah promised, or not? Art thou the Christ?
Tell us. 1. It is taken for granted that the Messiah should come. It
was one of the names by which he was known to the Old-Testament saints,
he that cometh or shall come, Ps. cxviii. 26. He is now come, but there
is another coming of his which we still expect. 2. They intimate, that
if this be not he, they would look for another. Note, We must not be
weary of looking for him that is to come, nor ever say, we will not
more expect him till we come to enjoy him. Though he tarry, wait for
him, for he that shall come will come, though not in our time. 3. They
intimate likewise, that if they be convinced that this is he, they will
not be sceptics, they will be satisfied, and will look for no other. 4.
They therefore ask, Art thou he? John had said for his part, I am not
the Christ, John i. 20. Now, (1.) Some think that John sent this
question for his own satisfaction. It is true he had borne a noble
testimony to Christ; he had declared him to be the Son of God (John i.
34), the Lamb of God (v. 29), and he that should baptize with the Holy
Ghost (v. 33), and sent of God (John iii. 34), which were great things.
But he desired to be further and more fully assured, that he was the
Messiah that had been so long promised and expected. Note, In matters
relating to Christ and our salvation by him, it is good to be sure.
Christ appeared not in that external pomp and power in which it was
expected he should appear; his own disciples stumbled at this, and
perhaps John did so; Christ saw something of this at the bottom of this
enquiry, when he said, blessed is he who shall not be offended in me.
Note, It is hard, even for good men, to bear up against vulgar errors.
(2.) John's doubt might arise from his own present circumstances. He
was a prisoner, and might be tempted to think, if Jesus be indeed the
Messiah, whence is it that I, his friend and forerunner, am brought
into this trouble, and am left to be so long in it, and he never looks
after me, never visits me, nor sends to me, enquires not after me, does
nothing either to sweeten my imprisonment or hasten my enlargement?
Doubtless there was a good reason why our Lord Jesus did not go to John
in prison, lest there should seem to have been a compact between them:
but John construed it into a neglect, and it was perhaps a shock to his
faith in Christ. Note, [1.] Where there is true faith, yet there may be
a mixture of unbelief. The best are not always alike strong. [2.]
Troubles for Christ, especially when they continue long unrelieved, are
such trials of faith as sometimes prove too hard to be borne up
against. [3.] The remaining unbelief of good men may sometimes, in an
hour of temptation, strike at the root, and call in question the most
fundamental truths which were thought to be well settled. Will the Lord
cast off for ever? But we will hope that John's faith did not fail in
this matter, only he desired to have it strengthened and confirmed.
Note, The best saints have need of the best helps they can get for the
strengthening of their faith, and the arming of themselves against
temptations to infidelity. Abraham believed, and yet desired a sign
(Gen. xv. 6, 8), so did Gideon, Judg. vi. 36. But, (3.) Others think
that John sent his disciples to Christ with this question, not so much
for his own satisfaction as for theirs. Observe, Though he was a
prisoner they adhered to him, attended on him, and were ready to
receive instructions from him; they loved him, and would not leave him.
Now, [1.] They were weak in knowledge, and wavering in their faith, and
needed instruction and confirmation; and in this matter they were
somewhat prejudiced; being jealous for their master, they were jealous
of our Master; they were loth to acknowledge Jesus to be the Messiah,
because he eclipsed John, and are loth to believe their own master when
they think he speaks against himself and them. Good men are apt to have
their judgments blessed by their interest. Now John would have their
mistakes rectified, and wished them to be as well satisfied as he
himself was. Note, The strong ought to consider the infirmities of the
weak, and to do what they can to help them: and such as we cannot help
ourselves we should send to those that can. When thou art converted,
strengthen thy brethren. [2.] John was all along industrious to turn
over his disciples to Christ, as from the grammar-school to the
academy. Perhaps he foresaw his death approaching, and therefore would
bring his disciples to be better acquainted with Christ, under whose
guardianship he must leave them. Note, Ministers' business is to direct
every body to Christ. And those who would know the certainty of the
doctrine of Christ, must apply themselves to him, who is come to give
an understanding. They who would grow in grace must be inquisitive.
II. Here is Christ's answer to this question, v. 4-6. It was not so
direct and express, as when he said, I that speak unto thee am he; but
it was a real answer, an answer in fact. Christ will have us to spell
out the convincing evidences of gospel truths, and to take pains in
digging for knowledge.
1. He points them to what they heard and saw, which they must tell
John, that he might from thence take occasion the more fully to
instruct and convince them out of their own mouths. Go and tell him
what you hear and see. Note, Our senses may and ought to be appealed to
in those things that are their proper objects. Therefore the popish
doctrine of the real presence agrees not with the truth as it is in
Jesus; for Christ refers us to the things we hear and see. Go and tell
John,
(1.) What you see of the power of Christ's miracles; you see how, by
the word of Jesus, the blind receive their sight, the lame walk, &c.
Christ's miracles were done openly, and in the view of all; for they
feared not the strongest and most impartial scrutiny. Veritas no
quaerit angulos--Truth seeks not concealment. They are to be
considered, [1.] As the acts of a divine power. None but the God of
nature could thus overrule and outdo the power of nature. It is
particularly spoken of as God's prerogative to open the eyes of the
blind, Ps. cxlvi. 8. Miracles are therefore the broad seal of heaven,
and the doctrine they are affixed to must be of God, for his power will
never contradict his truth; nor can it be imagined that he should set
his seal to a lie; however lying wonders may be vouched for in proof of
false doctrines, true miracles evince a divine commission; such
Christ's were, and they leave no room to doubt that he was sent of God,
and that his doctrine was his that sent him. [2.] As the accomplishment
of a divine prediction. It was foretold (Isa. xxxv. 5, 6), that our God
should come, and that then the eyes of the blind should be opened. Now
if the works of Christ agree with the words of the prophet, as it is
plain they do, then no doubt but this is our God whom we have waited
for, who shall come with a recompence; this is he who is so much
wanted.
(2.) Tell him what you hear of the preaching of his gospel, which
accompanies his miracles. Faith, though confirmed by seeing, comes by
hearing. Tell him, [1.] That the poor preach the gospel; so some read
it. It proves Christ's divine mission, that those whom he employed in
founding his kingdom were poor men, destitute of all secular
advantages, who, therefore, could never have carried their point, if
they had not been carried on by a divine power. [2.] That the poor have
the gospel preached to them. Christ's auditory is made up of such as
the scribes and Pharisees despised, and looked upon with contempt, and
the rabbies would not instruct, because they were notable to pay them.
The Old-Testament prophets were sent mostly to kings and princes, but
Christ preached to the congregations of the poor. It was foretold that
the poor of the flock should wait upon him, Zech. xi. 11. Note,
Christ's gracious condescensions and compassions to the poor, are an
evidence that it was he that should bring to the world the tender
mercies of our God. It was foretold that the Son of David should be the
poor man's King, Ps. lxxii. 2, 4, 12, 13. Or we may understand it, not
so much of the poor of the world, as the poor in spirit, and so that
scripture is fulfilled, Isa. lxi. 1, He hath anointed me to preach glad
tidings to the meek. Note, It is a proof of Christ's divine mission
that his doctrine is gospel indeed; good news to those who are truly
humbled in sorrow for their sins, and truly humble in the denial of
self; to them it is accommodated, for whom God always declared he had
mercy in store. [3.] That the poor receive the gospel, and are wrought
upon by it, they are evangelized, they receive and entertain the
gospel, are leavened by it, and delivered into it as into a mould.
Note, The wonderful efficacy of the gospel is a proof of its divine
original. The poor are wrought upon by it. The prophets complained of
the poor, that they knew not the way of the Lord, Jer. v. 4. They could
do no good upon them; but the gospel of Christ made its way into their
untutored minds.
2. He pronounces a blessing on those that were not offended in him, v.
6. So clear are these evidences of Christ's mission, that they who are
not wilfully prejudiced against him, and scandalized in him (so the
word is), cannot but receive his doctrine, and so be blessed in him.
Note, (1.) There are many things in Christ which they who are ignorant
and unthinking are apt to be offended at, some circumstances for the
sake of which they reject the substance of his gospel. The meanness of
his appearance, his education at Nazareth, the poverty of his life, the
despicableness of his followers, the slights which the great men put
upon him, the strictness of his doctrine, the contradiction it gives to
flesh and blood, and the sufferings that attend the profession of his
name; these are things that keep many from him, who otherwise cannot
but see much of God in him. Thus he is set for the fall of many, even
in Israel (Luke ii. 34), a Rock of offence, 1 Pet. ii. 8. (2.) They are
happy who get over these offences. Blessed are they. The expression
intimates, that it is a difficult thing to conquer these prejudices,
and a dangerous thing not to conquer them; but as to those, who,
notwithstanding this opposition, to believe in Christ, their faith will
be found so much the more, to praise, and honour, and glory.
Christ's Testimony of John.
7 And as they departed, Jesus began to say unto the multitudes
concerning John, What went ye out into the wilderness to see? A reed
shaken with the wind? 8 But what went ye out for to see? A man
clothed in soft raiment? behold, they that wear soft clothing are in
kings' houses. 9 But what went ye out for to see? A prophet? yea, I
say unto you, and more than a prophet. 10 For this is he, of whom it
is written, Behold, I send my messenger before thy face, which shall
prepare thy way before thee. 11 Verily I say unto you, Among them
that are born of women there hath not risen a greater than John the
Baptist: notwithstanding he that is least in the kingdom of heaven is
greater than he. 12 And from the days of John the Baptist until now
the kingdom of heaven suffereth violence, and the violent take it by
force. 13 For all the prophets and the law prophesied until John.
14 And if ye will receive it, this is Elias, which was for to come.
15 He that hath ears to hear, let him hear.
We have here the high encomium which our Lord Jesus gave of John the
Baptist; not only to revive his honour, but to revive his work. Some of
Christ's disciples might perhaps take occasion from the question John
sent, to reflect upon him, as weak and wavering, and inconsistent with
himself, to prevent which Christ gives him this character. Note, It is
our duty to consult the reputation of our brethren, and not only to
remove, but to obviate and prevent, jealousies and ill thoughts of
them; and we must take all occasions, especially such as discover any
thing of infirmity, to speak well of those who are praiseworthy, and to
give them that fruit of their hands. John the Baptist, when he was upon
the stage, and Christ in privacy and retirement, bore testimony to
Christ; and now that Christ appeared publicly, and John was under a
cloud, he bore testimony to John. Note, They who have a confirmed
interest themselves, should improve it for the helping of the credit
and reputation of others, whose character claims it, but whose temper
or present circumstances put them out of the way of it. This is giving
honour to whom honour is due. John had abased himself to honour Christ
(John iii. 20, 30, ch. iii. 11), had made himself nothing, that Christ
might be All, and now Christ dignifies him with this character. Note,
They who humble themselves shall be exalted, and those that honour
Christ he will honour; those that confess him before men, he will
confess, and sometimes before men too, even in this world. John had now
finished his testimony, and now Christ commends him. Note, Christ
reserves honour for his servants when they have done their work, John
xii. 26.
Now concerning this commendation of John, observe,
I. That Christ spoke thus honourably of John, not in the hearing of
John's disciples, but as they departed, just after they were gone, Luke
vii. 24. He would not so much as seem to flatter John, nor have these
praises of him reported to him. Note, Though we must be forward to give
to all their due praise for their encouragement, yet we must avoid
every thing that looks like flattery, or may be in danger of puffing
them up. They who in other things are mortified to the world, yet
cannot well bear their own praise. Pride is a corrupt humour, which we
must not feed either in others or in ourselves.
II. That what Christ said concerning John, was intended not only for
his praise, but for the people's profit, to revive the remembrance of
John's ministry, which had been well attended, but which was now (as
other such things used to be) strangely forgotten: they did for a
season, and but for a season, rejoice in his light, John v. 35. "Now,
consider, what went ye out into the wilderness to see? Put this
question to yourselves." 1. John preached in the wilderness, and
thither people flocked in crowds to him, though in a remote place, and
an inconvenient one. If teachers be removed into corners, it is better
to go after them than to be without them. Now if his preaching was
worth taking so much pains to hear it, surely it was worth taking some
care to recollect it. The greater the difficulties we have broken
through to hear the word, the more we are concerned to profit by it. 2.
They went out to him to see him; rather to feed their eyes with the
unusual appearance of his person, than to feed their souls with his
wholesome instructions; rather for curiosity than for conscience. Note,
Many that attend on the word come rather to see and be seen, than to
learn and be taught, to have something to talk of, than to be made wise
to salvation. Christ puts it to them, what went ye out to see? Note,
They who attend on the word will be called to an account, what their
intentions and what their improvements were. We think when the sermon
is done, the care is over; no, then the greatest of the care begins. It
will shortly be asked, "What business had you such a time at such an
ordinance? What brought you thither? Was it custom or company, or was
it a desire to honour God and get good? What have you brought thence?
What knowledge, and grace, and comfort? What went you to see?" Note,
When we go to read and hear the word, we should see that we aim right
in what we do.
III. Let us see what the commendation of John was. They know not what
answer to make to Christ's question; well, says Christ, "I will tell
you what a man John the Baptist was."
1. "He was a firm, resolute man, and not a reed shaken with the wind;
you have been so in your thoughts of him, but he was not so. He was not
wavering in his principles, nor uneven in his conversation; but was
remarkable for his steadiness and constant consistency with himself."
They who are weak as reeds will be shaken as reeds; but John was strong
in spirit, Eph. iv. 14. When the wind of popular applause on the one
hand blew fresh and fair, when the storm of Herod's rage on the other
hand grew fierce and blustering, John was still the same, the same in
all weathers. The testimony he had borne to Christ was not the
testimony of a reed, of a man who was of one mind to-day, and of
another to-morrow; it was not a weather-cock testimony; no, his
constancy in it is intimated (John i. 20); he confessed and denied not,
but confessed, and stood to it afterwards, John iii. 28. And therefore
this question sent by his disciples was not to be construed into any
suspicion of the truth of what he had formerly said: therefore the
people flocked to him, because he was not as a reed. Note, There is
nothing lost in the long run by an unshaken resolution to go on with
our work, neither courting the smiles, nor fearing the frowns of men.
2. He was a self-denying man, and mortified to this world. "Was he a
man clothed in soft raiment? If so, you would not have gone into the
wilderness to see him, but to the court. You went to see one that had
his raiment of camel's hair, and a leathern girdle about his loins; his
mien and habit showed that he was dead to all the pomps of the world
and the pleasures of sense; his clothing agreed with the wilderness he
lived in, and the doctrine he preached there, that of repentance. Now
you cannot think that he who was such a stranger to the pleasures of a
court, should be brought to change his mind by the terrors of a prison,
and now to question whether Jesus be the Messiah or not!" Note, they
who have lived a life of mortification, are least likely to be driven
off from their religion by persecution. He was not a man clothed in
soft raiment; such there are, but they are in kings' houses. Note, It
becomes people in all their appearances to be consistent with their
character and their situation. They who are preachers must not affect
to look like courtiers; nor must they whose lot is cast in common
dwellings, be ambitious of the soft clothing which they wear who are in
kings' houses. Prudence teaches us to be of a piece. John appeared
rough and unpleasant, yet they flocked after him. Note, The remembrance
of our former zeal in attending on the word of God, should quicken us
to, and in, our present work: let it not be said that we have done and
suffered so many things in vain, have run in vain and laboured in vain.
3. His greatest commendation of all was his office and ministry, which
was more his honour than any personal endowments or qualifications
could be; and therefore this is most enlarged upon in a full encomium.
(1.) He was a prophet, yea, and more than a prophet (v. 9); so he said
of him who was the great Prophet, to whom all the prophets bear
witness. John said of himself, he was not that prophet, that great
prophet, the Messiah himself; and now Christ (a very competent Judge)
says of him, that he was more than a prophet. He owned himself inferior
to Christ, and Christ owned him superior to all other prophets.
Observe, The forerunner of Christ was not a king, but a prophet, lest
it should seem that the kingdom of the Messiah had been laid in earthly
power; but his immediate forerunner was, as such, a transcendent
prophet, more than an Old-Testament prophet; they all did virtuously,
but John excelled them all; they saw Christ's day at a distance, and
their vision was yet for a great while to come; but John saw the day
dawn, he saw the sun rise, and told the people of the Messiah, as one
that stood among them. They spake of Christ, but he pointed to him;
they said, A virgin shall conceive: he said, Behold the Lamb of God!
(2.) He was the same that was predicted to be Christ's forerunner (v.
10); This is he of whom it is written. He was prophesied of by the
other prophets, and therefore was greater than they. Malachi prophesied
concerning John, Behold, I send my messenger before thy face. Herein
some of Christ's honour was put upon him, that the Old-Testament
prophets spake and wrote of him; and this honour have all the saints,
that their names are written in the Lamb's book of life. It was great
preferment to John above all the prophets, that he was Christ's
harbinger. He was a messenger sent on a great errand; a messenger, one
among a thousand, deriving his honour from his whose messenger he was:
he is my messenger sent of God. His business was to prepare Christ's
way, to dispose people to receive the Saviour, by discovering to them
their sin and misery, and their need of a Saviour. This he had said of
himself (John i. 23) and now Christ said it of him; intending hereby
not only to put an honour upon John's ministry, but to revive people's
regard to it, as making way for the Messiah. Note, Much of the beauty
of God's dispensations lies in their mutual connection and coherence,
and the reference they have one to another. That which advanced John
above the Old-Testament prophets was, that he went immediately before
Christ. Note, The nearer any are to Christ, the more truly honourable
they are.
(3.) There was not a greater born of women than John the Baptist, v.
11. Christ knew how to value persons according to the degrees of their
worth, and he prefers John before all that went before him, before all
that were born of women by ordinary generation. Of all that God had
raised up and called to any service in his church, John is the most
eminent, even beyond Moses himself; for he began to preach the gospel
doctrine of remission of sins to those who are truly penitent; and he
had more signal revelations from heaven than any of them had; for he
saw heaven opened, and the Holy Ghost descend. He also had great
success in his ministry; almost the whole nation flocked to him: none
rose on so great a design, or came on so noble an errand, as John did,
or had such claims to a welcome reception. Many had been born of women
that made a great figure in the world, but Christ prefers John before
them. Note, Greatness is not to be measured by appearances and outward
splendour, but they are the greatest men who are the greatest saints,
and the greatest blessings, who are, as John was, great in the sight of
the Lord, Luke i. 15.
Yet this high encomium of John has a surprising limitation,
notwithstanding, he that is least in the kingdom of heaven is greater
than he. [1.] In the kingdom of glory. John was a great and good man,
but he was yet in a state of infirmity and imperfection, and therefore
came short of glorified saints, and the spirits of just men made
perfect. Note, First, There are degrees of glory in heaven, some that
are less than others there; though every vessel is alike full, all are
not alike large and capacious. Secondly, The least saint in heaven is
greater, and knows more, and loves more, and does more in praising God,
and receives more from him, than the greatest in this world. The saints
on earth are excellent ones (Ps. xvi. 3), but those in heaven are much
more excellent; the best in this world are lower than the angels (Ps.
viii. 5), the least there are equal with the angels, which should make
us long for that blessed state, where the weak shall be as David, Zech.
xii. 8. [2.] By the kingdom of heaven here, is rather to be understood
the kingdom of grace, the gospel dispensation in the perfection of its
power and purity; and ho mikroteros--he that is less in that is greater
than John. Some understand it of Christ himself, who was younger than
John, and, in the opinion of some, less than John, who always spoke
diminishingly of himself; I am a worm, and no man, yet greater than
John; so it agrees with what John the Baptist said (John i. 15), He
that cometh after me is preferred before me. But it is rather to be
understood of the apostles and ministers of the New Testament, the
evangelical prophets; and the comparison between them and John is not
with respect to their personal sanctity, but to their office; John
preached Christ coming, but they preached Christ not only come, but
crucified and glorified. John came to the dawning of the gospel-day,
and therein excelled the foregoing prophets, but he was taken off
before the noon of that day, before the rending of the veil, before
Christ's death and resurrection, and the pouring out of the Spirit; so
that the least of the apostles and evangelists, having greater
discoveries made to them, and being employed in a greater embassy, is
greater than John. John did no miracles; the apostles wrought many. The
ground of this preference is laid in the preference of the
New-Testament dispensation to that of the Old Testament. Ministers of
the New Testament therefore excel, because their ministration does so,
2 Cor. iii. 6, &c. John was a maximum quod sic--the greatest of his
order; he went to the utmost that the dispensation he was under would
allow; but minimum maximi est majus maximo minimi--the least of the
highest order is superior to the first of the lowest; a dwarf upon a
mountain sees further than a giant in the valley. Note, All the true
greatness of men is derived from, and denominated by, the gracious
manifestation of Christ to them. The best men are no better than he is
pleased to make them. What reason have we to be thankful that our lot
is cast in the days of the kingdom of heaven, under such advantages of
light and love! And the greater the advantages, the greater will the
account be, if we receive the grace of God in vain.
(4.) The great commendation of John the Baptist was, that God owned his
ministry, and made it wonderfully successful for the breaking of the
ice, and the preparing of people for the kingdom of heaven. From the
days of the first appearing of John the Baptist, until now (which was
not much above two years), a great deal of good was done; so quick was
the motion when it came near to Christ the Centre; The kingdom of
heaven suffereth violence--biazetai-vim patitur, like the violence of
an army taking a city by storm, or of a crowd bursting into a house, so
the violent take it by force. The meaning of this we have in the
parallel place, Luke xvi. 16. Since that time the kingdom of God is
preached, and every man presseth into it. Multitudes are wrought upon
by the ministry of John, and become his disciples. And it is
[1.] An improbable multitude. Those strove for a place in this kingdom,
that one would think had no right nor title to it, and so seemed to be
intruders, and to make a tortuous entry, as our law calls it, a
wrongful and forcible one. When the children of the kingdom are
excluded out of it, and many come into it from the east and the west,
then it suffers violence. Compare this with ch. xxi. 31, 32. The
publicans and harlots believed John, whom the scribes and Pharisees
rejected, and so went into the kingdom of God before them, took it over
their heads, while they trifled. Note, It is no breach of good manners
to go to heaven before our betters: and it is a great commendation of
the gospel from the days of its infancy, that it has brought many to
holiness that were very unlikely.
[2.] An importunate multitude. This violence denotes a strength, and
vigour, and earnestness of desire and endeavour, in those who followed
John's ministry, else they would not have come so far to attend upon
it. It shows us also, what fervency and zeal are required of all those
who design to make heaven of their religion. Note, They who would enter
into the kingdom of heaven must strive to enter; that kingdom suffers a
holy violence; self must be denied, the bent and bias, the frame and
temper, of the mind must be altered; there are hard sufferings to be
undergone, a force to be put upon the corrupt nature; we must run, and
wrestle, and fight, and be in an agony, and all little enough to win
such a prize, and to get over such opposition from without and from
within. The violent take it by force. They who will have an interest in
the great salvation are carried out towards it with a strong desire,
will have it upon any terms, and not think them hard, nor quit their
hold without a blessing, Gen. xxxii. 26. They who will make their
calling and election sure must give diligence. The kingdom of heaven
was never intended to indulge the ease of triflers, but to be the rest
of them that labour. It is a blessed sight; Oh that we could see a
greater number, not with an angry contention thrusting others out of
the kingdom of heaven, but with a holy contention thrusting themselves
into it!
(5.) The ministry of John was the beginning of the gospel, as it is
reckoned, Mark i. 1; Acts i. 22. This is shown here in two things:
[1.] In John the Old Testament dispensation began to die, v. 13. So
long that ministration continued in full force and virtue, but then it
began to decline. Though the obligation of the law of Moses was not
removed till Christ's death, yet the discoveries of the Old Testament
began to be superseded by the more clear manifestation of the kingdom
of heaven as at hand. Because the light of the gospel (as that of
nature) was to precede and make way for its law, therefore the
prophecies of the Old Testament came to an end (finis perficiens, not
interficiens--an end of completion, not of duration), before the
precepts of it; so that when Christ says, all the prophets and the law
prophesied until John, he shows us, First, How the light of the Old
Testament was set up; it was set up in the law and the prophets, who
spoke, though darkly, of Christ and his kingdom. Observe, The law is
said to prophesy, as well as the prophets, concerning him that was to
come. Christ began at Moses (Luke xxiv. 27); Christ was foretold by the
dumb signs of the Mosaic work, as well as by the more articulate voices
of the prophets, and was exhibited, not only in the verbal predictions,
but in the personal and real types. Blessed be God that we have both
the New-Testament doctrine to explain the Old-Testament prophecies, and
the Old-Testament prophecies to confirm and illustrate the
New-Testament doctrine (Heb. i. 1); like the two cherubim, they look at
each other. The law was given by Moses long ago, and there had been no
prophets for three hundred years before John, and yet they are both
said to prophecy until John, because the law was still observed, and
Moses and the prophets still read. Note, The scripture is teaching to
this day, though the penmen of it are gone. Moses and the prophets are
dead; the apostles and evangelists are dead (Zech. i. 5), but the word
of the Lord endures for ever (1 Pet. i. 25); the scripture is speaking
expressly, though the writers are silent in the dust. Secondly, How
this light was laid aside: when he says, they prophesied until John, he
intimates, that their glory was eclipsed by the glory which excelled;
their predictions superseded by John's testimony, Behold the Lamb of
God! Even before the sun rises, the morning light makes candles to
shine dim. Their prophecies of a Christ to come became out of date,
when John said, He is come.
[2.] In him the New-Testament day began to dawn; for (v. 14) This is
Elias, that was for to come. John was as the loop that coupled the two
Testaments; as Noah was Fibula utriusque mundi--the link connecting
both worlds, so was he utriusque Testamenti--the link connecting both
Testaments. The concluding prophecy of the Old Testament was, Behold, I
will send you Elijah, Mal. iv. 5, 6. Those words prophesied until John,
and then, being turned into a history, they ceased to prophecy. First,
Christ speaks of it as a great truth, that John the Baptist is the
Elias of the New Testament; not Elias in propria persona--in his own
person, as the carnal Jews expected; he denied that (John i. 21), but
one that should come in the spirit and power of Elias (Luke i. 17),
like him in temper and conversation, that should press repentance with
terrors, and especially as it is in the prophecy, that should turn the
hearts of the fathers to the children. Secondly, He speaks of it as a
truth, which would not be easily apprehended by those whose
expectations fastened upon the temporal kingdom of the Messiah, and
introductions to it agreeable. Christ suspects the welcome of it, if ye
will receive it. Not but that it was true, whether they would receive
it or not, but he upbraids them with their prejudices, that they were
backward to receive the greatest truths that were opposed to their
sentiments, though never so favourable to their interests. Or, "If you
will receive him, or if you will receive the ministry of John as that
of the promised Elias, he will be an Elias to you, to turn you and
prepare you for the Lord," Note, Gospel truths are as they are
received, a savour of life or death. Christ is a Saviour, and John an
Elias, to those who will receive the truth concerning them.
Lastly, Our Lord Jesus closes this discourse with a solemn demand of
attention (v. 15): He that hath ears to hear, let him hear; which
intimates, that those things were dark and hard to be understood, and
therefore needed attention, but of great concern and consequence, and
therefore well deserved it. "Let all people take notice of this, if
John be the Elias prophesied of, then certainly here is a great
revolution on foot, the Messiah's kingdom is at the door, and the world
will shortly be surprised into a happy change. These are things which
require your serious consideration, and therefore you are all concerned
to hearken to what I say." Note, The things of God are of great and
common concern: every one that has ears to hear any thing, is concerned
to hear this. It intimates, that God requires no more from us but the
right use and improvement of the faculties he has already given us. He
requires those to hear that have ears, those to use their reason that
have reason. Therefore people are ignorant, not because they want
power, but because they want will; therefore they do not hear, because,
like the deaf adder, they stop their ears.
Christ Reproaches Chorazin, &c..
16 But whereunto shall I liken this generation? It is like unto
children sitting in the markets, and calling unto their fellows, 17
And saying, We have piped unto you, and ye have not danced; we have
mourned unto you, and ye have not lamented. 18 For John came neither
eating nor drinking, and they say, He hath a devil. 19 The Son of man
came eating and drinking, and they say, Behold a man gluttonous, and a
winebibber, a friend of publicans and sinners. But wisdom is justified
of her children. 20 Then began he to upbraid the cities wherein most
of his mighty works were done, because they repented not: 21 Woe unto
thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works,
which were done in you, had been done in Tyre and Sidon, they would
have repented long ago in sackcloth and ashes. 22 But I say unto you,
It shall be more tolerable for Tyre and Sidon at the day of judgment,
than for you. 23 And thou, Capernaum, which art exalted unto heaven,
shalt be brought down to hell: for if the mighty works, which have been
done in thee, had been done in Sodom, it would have remained until this
day. 24 But I say unto you, That it shall be more tolerable for the
land of Sodom in the day of judgment, than for thee.
Christ was going on in the praise of John the Baptist and his ministry,
but here stops on a sudden, and turns that to the reproach of those who
enjoyed both that, and the ministry of Christ and his apostles too, in
vain. As to that generation, we may observe to whom he compares them
(v. 16-19), and as to the particular places he instances in, we may
observe with whom he compares them, v. 20-24.
I. As to that generation, the body of the Jewish people at that time.
There were many indeed that pressed into the kingdom of heaven; but the
generality continued in unbelief and obstinacy. John was a great and
good man, but the generation in which his lot was cast was as barren
and unprofitable as could be, and unworthy of him. Note, The badness of
the places where good ministers live serves for a foil to their beauty.
It was Noah's praise that he was righteous in his generation. Having
commended John, he condemns those who had him among them, and did not
profit by his ministry. Note, The more praise-worthy the people are, if
they slight him, and so it will be found in the day of account.
This our Lord Jesus here sets forth in a parable, yet speaks as if he
were at a loss to find out a similitude proper to represent this,
Whereunto shall I liken this generation? Note, There is not a greater
absurdity than that which they are guilty of who have good preaching
among them, and are never the better for it. It is hard to say what
they are like. The similitude is taken from some common custom among
the Jewish children at their play, who, as is usual with children,
imitated the fashions of grown people at their marriages and funerals,
rejoicing and lamenting; but being all a jest, it made no impression;
no more did the ministry either of John the Baptist or of Christ upon
that generation. He especially reflects on the scribes and Pharisees,
who had a proud conceit of themselves; therefore to humble them he
compares them to children, and their behaviour to children's play.
The parable will be best explained by opening it and the illustration
of it together in these five observations.
Note, 1. The God of heaven uses a variety of proper means and methods
for the conversion and salvation of poor souls; he would have all men
to be saved, and therefore leaves no stone unturned in order to it. The
great thing he aims at, is the melting of our wills into a compliance
with the will of God, and in order to this the affecting of us with the
discoveries he has made of himself. Having various affections to be
wrought upon, he uses various ways of working upon them, which though
differing one from another, all tend to the same thing, and God is in
them all carrying on the same design. In the parable, this is called
his piping to us, and his mourning to us; he hath piped to us in the
precious promises of the gospel, proper to work upon hope, and mourned
to us in the dreadful threatenings of the law, proper to work upon
fear, that he might frighten us out of our sins and allure us to
himself. He had piped to us in gracious and merciful providences,
mourned to us in calamitous, afflicting providences, and has set the
one over against the other. He has taught his ministers to change their
voice (Gal. iv. 20); sometimes to speak in thunder from mount Sinai,
sometimes in a still small voice from mount Sion.
In the explanation of the parable is set forth the different temper of
John's ministry and of Christ's, who were the two great lights of that
generation.
(1.) On the one hand, John came mourning to them, neither eating nor
drinking; not conversing familiarly with people, nor ordinarily eating
in company, but alone, in his cell in the wilderness, where his meat
was locusts and wild honey. Now this, one would think, should work upon
them; for such an austere, mortified life as this, was very agreeable
to the doctrine he preached: and that minister is most likely to do
good, whose conversation is according to his doctrine; and yet the
preaching even of such a minister is not always effectual.
(2.) On the other hand, the Son of man came eating and drinking, and so
he piped unto them. Christ conversed familiarly with all sorts of
people, not affecting any peculiar strictness or austerity; he was
affable and easy of access, not shy of any company, was often at
feasts, both with Pharisees and publicans, to try if this would win
upon those who were not wrought upon by John's reservedness: those who
were not awed by John's frowns, would be allured by Christ's smiles;
from whom St. Paul learned to be come all things to all men, 1 Cor. ix.
22. Now our Lord Jesus, by his freedom, did not at all condemn John,
any more than John did condemn him, though their deportment was so very
different. Note, Though we are never so clear in the goodness of our
own practice, yet we must not judge of others by it. There may be a
great diversity of operations, where it is the same God that worketh
all in all (1 Cor. xii. 6), and this various manifestation of the
Spirit is given to every man to profit withal, v. 7. Observe
especially, that God's ministers are variously gifted: the ability and
genius of some lie one way, of others, another way: some are
Boanerges--sons of thunder; others, Barnabeses--sons of consolation;
yet all these worketh that one and the self-same Spirit (1 Cor. xii.
11), and therefore we ought not to condemn either, but to praise both,
and praise God for both, who thus tries various ways of dealing with
persons of various tempers, that sinners may be either made pliable or
left inexcusable, so that, whatever the issue is, God will be
glorified.
Note, 2. The various methods which God takes for the conversion of
sinners, are with many fruitless and ineffectual: "Ye have not danced,
ye have not lamented; you have not been suitably affected either with
the one or with the other." Particular means have, as in medicine,
their particular intentions, which must be answered, particular
impressions, which must be submitted to, in order to the success of the
great and general design; now if people will be neither bound by laws,
nor invited by promises, nor frightened by threatenings, will neither
be awakened by the greatest things, nor allured by the sweetest things,
nor startled by the most terrible things, nor be made sensible by the
plainest things; if they will hearken to the voice neither of
scripture, nor reason, nor experience, nor providence, nor conscience,
nor interest, what more can be done? The bellows are burned, the lead
is consumed, the founder melteth in vain; reprobate silver shall men
call them, Jer. vi. 29. Ministers' labour is bestowed in vain (Isa.
xlix. 4), and, which is a much greater loss, the grace of God received
in vain, 2 Cor. vi. 1. Note, It is some comfort to faithful ministers,
when they see little success of their labours, that it is no new thing
for the best preachers and the best preaching in the world to come
short of the desired end. Who has believed our report? If from the
blood of the slain, from the fat of the mighty, the bow of those great
commanders, Christ and john, returned so often empty (2 Sam. i. 22), no
marvel if ours do so, and we prophecy to so little purpose upon dry
bones.
Note, 3. That commonly those persons who do not profit by the means of
grace, are perverse, and reflect upon the ministers by whom they enjoy
those means; and because they do not get good themselves, they do all
the hurt they can to others, by raising and propagating prejudices
against the word, and the faithful preachers of it. Those who will not
comply with God, and walk after him, confront him, and walk contrary to
him. So this generation did; because they were resolved not to believe
Christ and John, and to own them, as they ought to have done, for the
best of men, they set themselves to abuse them, and to represent them
as the worst. (1.) As for John the Baptist, they say, He has a devil.
They imputed his strictness and reservedness to melancholy, and some
kind or degree of a possession of Satan. "Why should we heed him? he is
a poor hypochondriacal man, full of fancies, and under the power of a
crazed imagination." (2.) As for Jesus Christ, they imputed his free
and obliging conversation to the more vicious habit of luxury and
flesh-pleasing: Behold a gluttonous man and a wine-bibber. No
reflection could be more foul and invidious; it is the charge against
the rebellious son (Deut. xxi. 20), He is a glutton and a drunkard; yet
none could be more false and unjust; for Christ pleased not himself
(Rom. xv. 3), nor did ever any man live such a life of self-denial,
mortification, and contempt of the world, as Christ lived: he that was
undefiled, and separate from sinners, is here represented as in league
with them, and polluted by them. Note, The most unspotted innocency,
and the most unparalleled excellency, will not always be a fence
against the reproach of tongues: nay, a man's best gifts and best
actions, which are both well intended and well calculated for
edification, may be made the matter of his reproach. The best of our
actions may become the worst of our accusations, as David's fasting,
Ps. lxix. 10. It was true in some sense, that Christ was a Friend to
publicans and sinners, the best Friend they ever had, for he came into
the world to save sinners, great sinners, even the chief; so he said
very feelingly, who had been himself not a publican and sinner, but a
Pharisee and sinner; but this is, and will be to eternity, Christ's
praise, and they forfeited the benefit of it who thus turned it to his
reproach.
Note, 4. That the cause of this great unfruitfulness and perverseness
of people under the means of grace, is that they are like children
sitting in the markets; they are foolish as children, froward as
children, mindless and playful as children; would they but show
themselves men in understanding, there would be some hopes of them. The
market-place they sit in is to some a place of idleness (ch. xx. 3); to
others a place of worldly business (James iv. 13); to all a place of
noise or diversion; so that if you ask the reason why people get so
little good by the means of grace, you will find it is because they are
slothful and trifling, and do not love to take pains; or because their
heads, and hands, and hearts are full of the world, the cares of which
choke the word, and choke their souls at last ( Ezek. xxxiii. 31; Amos
viii. 5); and they study to divert their own thoughts from every thing
that is serious. Thus in the markets they are, and there they sit; in
these things their hearts rest, and by them they resolve to abide.
Note, 5. Though the means of grace be thus slighted and abused by many,
by the most, yet there is a remnant that through grace do improve them,
and answer the designs of them, to the glory of God, and the good of
their own souls. But wisdom is justified of her children. Christ is
Wisdom; in him are hid treasures of wisdom; the saints are the children
God has given him, Heb. ii. 13. The gospel is wisdom, it is the wisdom
from above: true believers are begotten again by it, and born from
above too; they are wise children, wise for themselves, and their true
interests; not like the foolish children that sat in the markets. These
children of wisdom justify wisdom; they comply with the designs of
Christ's grace, answer the intentions of it, and are suitably affected
with, and impressed by, the various methods it takes, and so evidence
the wisdom of Christ in taking these methods. This is explained, Luke
vii. 29. The publicans justified God, being baptized with the baptism
of John, and afterwards embracing the gospel of Christ. Note, The
success of the means of grace justifies the wisdom of God in the choice
of these means, against those who charge him with folly therein. The
cure of every patient, that observes the physician's orders, justifies
the wisdom of the physician: and therefore Paul is not ashamed of the
gospel of Christ, because, whatever it is to others, to them that
believe it is the power of God unto salvation, Rom. i. 16. When the
cross of Christ, which to others is foolishness and a stumbling-block,
is to them that are called the wisdom of God and the power of God (1
Cor. i. 23, 24), so that they make the knowledge of that the summit of
their ambition (1 Cor. ii. 2), and the efficacy of that the crown of
their glorying (Gal. vi. 14), here is wisdom justified of her children.
Wisdom's children are wisdom's witnesses in the world (Isa. xliii. 10),
and shall be produced as witnesses in that day, when wisdom, that is
now justified by the saints, shall be glorified in the saints, and
admired in all them that believe, 2 Thess. i. 10. If the unbelief of
some reproach Christ by giving him the lie, the faith of others shall
honour him by setting to its seal that he is true, and that he also is
wise, 1 Cor. i. 25. Whether we do it or not, it will be done; not only
God's equity, but his wisdom, will be justified when he speaks, when he
judges.
Well, this is the account Christ gives of that generation, and that
generation is not passed away, but remains in a succession of the like;
for as it was then, it has been since and is still; some believe the
things which are spoken, and some believe not, Acts xxviii. 24.
II. As to the particular places in which Christ was most conversant.
What he said in general of that generation, he applied in particular to
those places, to affect them. Then began he to upbraid them, v. 20. He
began to preach to them long before (ch. iv. 17), but he did not begin
to upbraid till now. Note, Rough and unpleasing methods must not be
taken, till gentler means have first been used. Christ is not apt to
upbraid; he gives liberally, and upbraideth not, till sinners by their
obstinacy extort it from him. Wisdom first invites, but when her
invitations are slighted, then she upbraids, Prov. i. 20, 24. Those do
not go in Christ's method, who begin with upbraidings. Now observe,
1. The sin charged upon them; not any against the moral law, then an
appeal would have lain to the gospel, which would have relieved, but a
sin against the gospel, the remedial law, and that is impenitency: this
was it he upbraided them with, or reproached them for, as the most
shameful, ungrateful thing that could be, that they repented not. Note,
Wilful impenitency is the great damning sin of multitudes that enjoy
the gospel, and which (more than any other) sinners will be upbraided
with to eternity. The great doctrine that both John the Baptist, and
Christ, and the apostles preached, was repentance; the great thing
designed, both in the piping and in the mourning, was to prevail with
people to change their minds and ways, to leave their sins and turn to
God; and this they would not be brought to. He does not say, because
they believed not (for some kind of faith many of them had) that Christ
was a Teacher come from God; but because they repented not: their faith
did not prevail to the transforming of their hearts, and the reforming
of their lives. Christ reproved them for their other sins, that he
might lead them to repentance; but when they repented not, He upbraided
them with that, as their refusal to be healed: He upbraided them with
it, that they might upbraid themselves, and might at length see the
folly of it, as that which alone makes the sad case a desperate one,
and the wound incurable.
2. The aggravation of the sin; they were the cities in which most of
his mighty works were done; for thereabouts his principal residence had
been for some time. Note, Some places enjoy the means of grace in
greater plenty, power, and purity, than other places. God is a free
agent, and acts so in all his disposals, both as the God of nature and
as the God of grace, common and distinguishing grace. By Christ's
mighty works they should have been prevailed with, not only to receive
his doctrine, but to obey his law; the curing of bodily diseases should
have been the healing of their souls, but it had not that effect. Note,
The stronger inducements we have to repent, the more heinous is the
impenitency and the severer will the reckoning be, for Christ keeps
account of the mighty works done among us, and of the gracious works
done for us too, by which also we should be led to repentance, Rom. ii.
4.
(1.) Chorazin and Bethsaida are here instanced (v. 21, 22), they have
each of them their woe: Woe unto thee, Chorazin, woe unto thee,
Bethsaida. Christ came into the world to bless us; but if that blessing
be slighted, he has woes in reserve, and his woes are of all others the
most terrible. These two cities were situate upon the sea of Galilee,
the former on the east side, and the latter on the west, rich and
populous places; Bethsaida was lately advanced to a city by Philip the
tetrarch; out of it Christ took at least three of his apostles: thus
highly were these places favoured! Yet because they knew not the day of
their visitation, they fell under these woes, which stuck so close to
them, that soon after this they decayed, and dwindled into mean,
obscure villages. So fatally does sin ruin cities, and so certainly
does the word of Christ take place!
Now Chorazin and Bethsaida are here compared with Tyre and Sidon, two
maritime cities we read much of in the Old Testament, that had been
brought to ruin, but began to flourish again; these cities bordered
upon Galilee, but were in a very ill name among the Jews for idolatry
and other wickedness. Christ sometimes went into the coasts of Tyre and
Sidon (ch. xv. 21), but never thither; the Jews would have taken it
very heinously if he had; therefore Christ, to convince and humble
them, here shows,
[1.] That Tyre and Sidon would not have been so bad as Chorazin and
Bethsaida. If they had had the same word preached, and the same
miracles wrought among them, they would have repented, and that long
ago, as Nineveh did, in sackcloth and ashes. Christ, who knows the
hearts of all, knew that if he had gone and lived among them, and
preached among them, he should have done more good there than where he
was; yet he continued where he was for some time, to encourage his
ministers to do so, though they see not the success they desire. Note,
Among the children of disobedience, some are more easily wrought upon
than others; and it is a great aggravation of the impenitency of those
who plentifully enjoy the means of grace, not only that there are many
who sit under the same means that are wrought upon, but that there are
many more that would have been wrought upon, if they had enjoyed the
same means. See Ezek. iii. 6, 7. Our repentance is slow and delayed,
but theirs would have been speedy; they would have repented long ago.
Ours has been slight and superficial; theirs would have been deep and
serious, in sackcloth and ashes. Yet we must observe, with an awful
adoration of the divine sovereignty, that the Tyrians and Sidonians
will justly perish in their sin, though, if they had had the means of
grace, they would have repented; for God is a debtor to no man.
[2.] That therefore Tyre and Sidon shall not be so miserable as
Chorazin and Bethsaida, but it shall be more tolerable for them in the
day of judgment, v. 22. Note, First, At the day of judgment the
everlasting state of the children of men will, by an unerring and
unalterable doom, be determined; happiness or misery, and the several
degrees of each. Therefore it is called the eternal judgment (Heb. vi.
2), because decisive of the eternal state. Secondly, In that judgment,
all the means of grace that were enjoyed in the state of probation will
certainly come into the account, and it will be enquired, not only how
bad we were, but how much better we might have been, had it not been
our own fault, Isa. v. 3, 4. Thirdly, Though the damnation of all that
perish will be intolerable, yet the damnation of those who had the
fullest and clearest discoveries made them of the power and grace of
Christ, and yet repented not, will be of all others the most
intolerable. The gospel light and sound open the faculties, and enlarge
the capacities of all that see and hear it, either to receive the
riches of divine grace, or (if that grace be slighted) to take in the
more plentiful effusions of divine wrath. If self-reproach be the
torture of hell, it must needs be hell indeed to those who had such a
fair opportunity of getting to heaven. Son, remember that.
(2.) Capernaum is here condemned with an emphasis (v. 23), "And thou,
Capernaum, hold up thy hand, and hear they doom," Capernaum, above all
the cities of Israel, was dignified with Christ's most usual residence;
it was like Shiloh of old, the place which he chose, to put his name
there, and it fared with it as with Shiloh, Jer. vii. 12, 14. Christ's
miracles here were daily bread, and therefore, as the manna of old,
were despised and called light bread. Many a sweet and comfortable
lecture of grace Christ had read them to little purpose, and therefore
he reads them a dreadful lecture of wrath: those who will not hear the
former shall be made to feel the latter.
We have here Capernaum's doom,
[1.] Put absolutely; Thou which art exalted to heaven shalt be brought
down to hell Note, First, Those who enjoy the gospel in power and
purity, are thereby exalted to heaven; they have therein a great honour
for the present, and a great advantage for eternity; they are lifted up
toward heaven; but if, notwithstanding, they still cleave to the earth,
they may thank themselves that they are not lifted up into heaven.
Secondly, Gospel advantages and advancements abused will sink sinners
so much lower into hell. Our external privileges will be so far from
saving us, that if our hearts and lives be not agreeable to them, they
will but inflame the reckoning: the higher the precipice is, the more
fatal is the fall from it: Let us not therefore be high-minded, but
fear; not slothful, but diligent. See Job xx. 6, 7.
[2.] We have it here put in comparison with the doom of Sodom--a place
more remarkable, both for sin and ruin, than perhaps any other; and yet
Christ here tells us,
First, That Capernaum's means would have saved Sodom. If these miracles
had been done among the Sodomites, as bad as they were, they would have
repented, and their city would have remained unto this day a monument
of sparing mercy, as now it is of destroying justice, Jude 7. Note,
Upon true repentance through Christ, even the greatest sin shall be
pardoned and the greatest ruin prevented, that of Sodom not excepted.
Angels were sent to Sodom, and yet it remained not; but if Christ had
been sent thither, it would have remained; how well is it for us, then,
that the world to come is put in subjection to Christ, and not to
angels! Heb. ii. 5. Lot would not have seemed as one that mocked, if he
had wrought miracles.
Secondly, That Sodom's ruin will therefore be less at the great day
than Capernaum's. Sodom will have many things to answer for, but not
the sin of neglecting Christ, as Capernaum will. If the gospel prove a
savour of death, a killing savour, it is doubly so; it is of death unto
death, so great a death (2 Cor. ii. 16); Christ had said the same of
all other places that receive not his ministers nor bid his gospel
welcome (ch. x. 15); It shall be more tolerable for the land of Sodom
than for that city. We that have now the written word in our hands, the
gospel preached, and the gospel ordinances administered to us, and live
under the dispensation of the Spirit, have advantages not inferior to
those of Chorazin, and Bethsaida, and Capernaum, and the account in the
great day will be accordingly. It has therefore been justly said, that
the professors of this age, whether they go to heaven or hell, will be
the greatest debtors in either of these places; if to heaven, the
greatest debtors to divine mercy for those rich means that brought them
thither; if to hell, the greatest debtors to divine justice, for those
rich means that would have kept them from thence.
Christ's Invitation to Burthened Souls.
25 At that time Jesus answered and said, I thank thee, O Father, Lord
of heaven and earth, because thou hast hid these things from the wise
and prudent, and hast revealed them unto babes. 26 Even so, Father:
for so it seemed good in thy sight. 27 All things are delivered unto
me of my Father: and no man knoweth the Son, but the Father; neither
knoweth any man the Father, save the Son, and he to whomsoever the Son
will reveal him. 28 Come unto me, all ye that labour and are heavy
laden, and I will give you rest. 29 Take my yoke upon you, and learn
of me; for I am meek and lowly in heart: and ye shall find rest unto
your souls. 30 For my yoke is easy, and my burden is light.
In these verses we have Christ looking up to heaven, with thanksgiving
to his Father for the sovereignty and security of the covenant of
redemption; and looking around him upon this earth, with an offer to
all the children of men, to whom these presents shall come, of the
privileges and benefits of the covenant of grace.
I. Christ here returns thanks to God for his favour to those babes who
had the mysteries of the gospel revealed to them (v. 25, 26). Jesus
answered and said. It is called an answer, though no other words are
before recorded but his own, because it is so comfortable a reply to
the melancholy considerations preceding, and is aptly set in the
balance against them. The sin and ruin of those woeful cities, no
doubt, was a grief to the Lord Jesus; he could not but weep over them,
as he did over Jerusalem (Luke xix. 41); with this thought therefore he
refreshes himself; and to make it the more refreshing, he puts it into
a thanksgiving; that for all this, there is a remnant, though but
babes, to whom the things of the gospel are revealed. Though Israel be
not gathered, yet shall he be glorious. Note, We may take great
encouragement in looking upward to God, when round about us we see
nothing but what is discouraging. It is sad to see how regardless most
men are of their own happiness, but it is comfortable to think that the
wise and faithful God will, however, effectually secure the interests
of his own glory. Jesus answered and said, I thank thee. Note,
Thanksgiving is a proper answer to dark and disquieting thoughts, and
may be an effectual means to silence them. Songs of praise are
sovereign cordials to drooping souls, and will help to cure melancholy.
When we have no other answer ready to the suggestions of grief and
fear, we may have recourse to this, I thank thee, O Father; let us
bless God that it is not worse with us than it is.
Now in this thanksgiving of Christ, we may observe,
1. The titles he gives to God; O Father, Lord of heaven and earth.
Note, (1.) In all our approaches to God, by praise as well as by
prayer, it is good for us to eye him as a Father, and to fasten on that
relation, not only when we ask for the mercies we want, but when we
give thanks for the mercies we have received. Mercies are then doubly
sweet, and powerful to enlarge the heart in praise, when they are
received as tokens of a Father's love, and gifts of a Father's hand;
Giving thanks to the Father, Col. i. 12. It becomes children to be
grateful, and to say, Thank you, father, as readily as, Pray, father.
(2.) When we come to God as a Father, we must withal remember, that he
is Lord of heaven and earth; which obliges us to come to him with
reverence, as to the sovereign Lord of all, and yet with confidence, as
one able to do for us whatever we need or can desire; to defend us from
all evil and to supply us with all good. Christ, in Melchizedec, had
long since blessed God as the Possessor, or Lord of heaven and earth;
and in all our thanksgivings for mercies in the stream, we must give
him the glory of the all-sufficiency that is in the fountain.
2. The thing he gives thanks for: Because thou has hid these things
from the wise and prudent, and yet revealed them to babes. These
things; he does not say what things, but means the great things of the
gospel, the things that belong to our peace, Luke xix. 42. He spoke
thus emphatically of them, these things, because they were things that
filled him, and should fill us: all other things are as nothing to
these things.
Note (1.) The great things of the everlasting gospel have been and are
hid from many that were wise and prudent, that were eminent for
learning and worldly policy; some of the greatest scholars and the
greatest statesmen have been the greatest strangers to gospel
mysteries. The world by wisdom knew not God, 1 Cor. i. 21. Nay, there
is an opposition given to the gospel, by a science falsely so called, 1
Tim. vi. 20. Those who are most expert in things sensible and secular,
are commonly least experienced in spiritual things. Men may dive deeply
into the mysteries of nature and into the mysteries of state, and yet
be ignorant of, and mistake about, the mysteries of the kingdom of
heaven, for want of an experience of the power of them.
(2.) While the wise and prudent men of the world are in the dark about
gospel mysteries, even the babes in Christ have the sanctifying saving
knowledge of them: Thou hast revealed them unto babes. Such the
disciples of Christ were; men of mean birth and education; no scholars,
no artists, no politicians, unlearned and ignorant men, Acts iv. 13.
Thus are the secrets of wisdom, which are double to that which is (Job
xi. 6), made known to babes and sucklings, that out of their mouth
strength might be ordained (Ps. viii. 2), and God's praise thereby
perfected. The learned men of the world were not made choice of to be
the preachers of the gospel, but the foolish things of the world (1
Cor. ii. 6, 8, 10).
(3.) This difference between the prudent and the babes is of God's own
making. [1.] It is he that has hid these things from the wise and
prudent; he gave them parts, and learning, and much of human
understanding above others, and they were proud of that, and rested in
it, and looked no further; and therefore God justly denies them the
Spirit of wisdom and revelation, and then, though they hear the sound
of the gospel tidings, they are to them as a strange thing. God is not
the Author of their ignorance and error, but he leaves them to
themselves, and their sin becomes their punishment, and the Lord is
righteous in it. See John xii. 39, 40; Rom. xi. 7, 8; Acts xxviii. 26,
27. Had they honoured God with the wisdom and prudence they had, he
would have given them the knowledge of these better things; but because
they served their lusts with them, he has hid their hearts from this
understanding. [2.] It is he that has revealed them unto babes. Things
revealed belong to our children (Deut. xxix. 29), and to them he gives
an understanding to receive these things, and the impressions of them.
Thus he resists the proud, and gives grace to the humble, Jam. iv. 6.
(4.) This dispensation must be resolved into the divine sovereignty.
Christ himself referred it to that; Even so, Father, for so it seemed
good in thy sight. Christ here subscribes to the will of his Father in
this matter; Even so. Let God take what ways he pleases to glorify
himself, and make us of what instruments he pleases for the carrying on
of his own work; his grace is his own, and he may give or withhold it
as he pleases. We can give no reason why Peter, a fisherman, should be
made an apostle, and not Nicodemus, a Pharisee, and a ruler of the
Jews, though he also believed in Christ; but so it seemed good in God's
sight. Christ said this in the hearing of his disciples, to show them
that it was not for any merit of their own that they were thus
dignified and distinguished, but purely from God's good pleasure; he
made them to differ.
(5.) This way of dispensing divine grace is to be acknowledged by us,
as it was by our Lord Jesus, with all thankfulness. We must thank God,
[1.] That these things are revealed; the mystery hid from ages and
generations is manifested; that they are revealed, not to a few, but to
be published to all the world. [2.] That they are revealed to babes;
that the meek and humble are beautified with this salvation; and this
honour put upon those whom the world pours contempt upon. [3.] It
magnifies the mercy to them, that these things are hid from the wise
and prudent: distinguishing favours are the most obliging. As Job
adored the name of the Lord in taking away as well as in giving, so may
we in hiding these things from the wise and prudent, as well as in
revealing them unto babes; not as it is their misery, but as it is a
method by which self is abased, proud thoughts brought down, all flesh
silenced, and divine power and wisdom made to shine the more bright.
See 1 Cor. i. 27, 31.
II. Christ here makes a gracious offer of the benefits of the gospel to
all, and these are the things which are revealed to babes, v. 25, &c.
Observe here,
1. The solemn preface which ushers in this call or invitation, both to
command our attention to it, and to encourage our compliance with it.
That we might have strong consolation, in flying for refuge to this
hope set before us, Christ prefixes his authority, produces his
credentials; we shall see he is empowered to make this offer.
Two things he here lays before us, v. 27.
(1.) His commission from the Father: All things are delivered unto me
of my Father. Christ, as God, is equal in power and glory with the
Father; but as Mediator he receives his power and glory from the
Father; has all judgment committed to him. He is authorized to settle a
new covenant between God and man, and to offer peace and happiness to
the apostate world, upon such terms as he should think fit: he was
sanctified and sealed to be the sole Plenipotentiary, to concert and
establish this great affair. In order to this, he has all power both in
heaven and in earth, (ch. xxviii. 18); power over all flesh (John xvii.
2); authority to execute judgment, John v. 22, 27. This encourages us
to come to Christ, that he is commissioned to receive us, and to give
us what we come for, and has all things delivered to him for that
purpose, by him who is Lord of all. All powers, all treasures are in
his hand. Observe, The Father has delivered his all into the hands of
the Lord Jesus; let us but deliver our all into his hand and the work
is done; God has made him the great Referee, the blessed Daysman, to
lay his hand upon us both; that which we have to do is to agree to the
reference, to submit to the arbitration of the Lord Jesus, for the
taking up of this unhappy controversy, and to enter into bonds to stand
to his award.
(2.) His intimacy with the Father: No man knoweth the Son but the
Father, Neither knoweth any man the Father save the Son. This gives us
a further satisfaction, and an abundant one. Ambassadors use to have
not only their commissions, which they produce, but their instructions,
which they reserve to themselves, to be made use of as there is
occasion in their negotiations; our Lord Jesus had both, not only
authority, but ability, for his undertaking. In transacting the great
business of our redemption, the Father and the Son are the parties
principally concerned; the counsel of peace is between them, Zech. vi.
13. It must therefore be a great encouragement to us to be assured,
that they understood one another very well in this affair; that the
Father knew the Son, and the Son knew the Father, and both perfectly (a
mutual consciousness we may call it, between the Father and the Son),
so that there could be no mistake in the settling of this matter; as
often there is among men, to the overthrow of contracts, and the
breaking of the measures taken, through their misunderstanding one
another. The Son had lain in the bosom of the Father from eternity; he
was `a secretioribus--of the cabinet-council, John i. 18. He was by
him, as one brought up with him (Prov. viii. 30), so that none knows
the Father save the Son, he adds, and he to whom the Son will reveal
him. Note, [1.] The happiness of men lies in an acquaintance with God;
it is life eternal, it is the perfection of rational beings. [2.] Those
who would have an acquaintance with God, must apply themselves to Jesus
Christ; for the light of the knowledge of the glory of God shines in
the face of Christ, 2 Cor. iv. 6. We are obliged to Christ for all the
revelation we have of God the Father's will and love, ever since Adam
sinned; there is no comfortable intercourse between a holy God and
sinful man, but in and by a Mediator, John xiv. 6.
2. Here is the offer itself that is made to us, and an invitation to
accept of it. After so solemn a preface, we may well expect something
very great; and it is a faithful saying, and well worthy of all
acceptation; words whereby we may be saved. We are here invited to
Christ as our Priest, Prince, and Prophet, to be saved, and, in order
to that, to be ruled and taught by him.
(1.) We must come to Jesus Christ as our Rest, and repose ourselves in
him (v. 28), Come unto me all ye that labour. Observe, [1.] The
character of the persons invited; all that labour, and are heavy laden.
This is a word in season to him that is weary, Isa. l. 4. Those who
complain of the burthen of the ceremonial law, which was an intolerable
yoke, and was made much more so by the tradition of the elders (Luke
xi. 46), let them come to Christ, and they shall be made easy; he came
to free his church from this yoke, to cancel the imposition of those
carnal ordinances, and to introduce a purer and more spiritual way of
worship; but it is rather to be understood of the burthen of sin, both
the guilt and the power of it. Note, All those, and those only, are
invited to rest in Christ, that are sensible of sin as a burthen, and
groan under it; that are not only convinced of the evil of sin, of
their own sin, but are contrite in soul for it; that are really sick of
their sins, weary of the service of the world and of the flesh; that
see their state sad and dangerous by reason of sin, and are in pain and
fear about it, as Ephraim (Jer. xxxi. 18-20), the prodigal (Luke xv.
17), the publican (Luke xviii. 13), Peter's hearers (Acts ii. 37), Paul
(Acts ix. 4, 6, 9), the jailor (Acts xvi. 29, 30). This is a necessary
preparative for pardon and peace. The Comforter must first convince
(John xvi. 8); I have torn and then will heal. [2.] The invitation
itself: Come unto me. That glorious display of Christ's greatness which
we had (v. 27), as Lord of all, might frighten us from him, but see
here how he holds out the golden sceptre, that we may touch the top of
it and may live. Note, It is the duty and interest of weary and heavy
laden sinners to come to Jesus Christ. Renouncing all those things
which stand in opposition to him, or in competition with him, we must
accept of him, as our Physician and Advocate, and give up ourselves to
his conduct and government; freely willing to be saved by him, in his
own way, and upon his own terms. Come and cast that burden upon him,
under which thou art heavy laden. This is the gospel call, The Spirit
saith, Come; and the bride saith, Come; let him that is athirst come;
Whoever will, let him come.
[3.] The blessing promised to those that do come: I will give you rest.
Christ is our Noah, whose name signifies rest, for this same shall give
us rest. Gen. v. 29; viii. 9. Truly rest is good (Gen. xlix. 15),
especially to those that labour and are heavy laden, Eccl. v. 12. Note,
Jesus Christ will give assured rest to those weary souls, that by a
lively faith come to him for it; rest from the terror of sin, in a
well-grounded peace of conscience; rest from the power of sin, in a
regular order of the soul, and its due government of itself; a rest in
God, and a complacency of soul, in his love. Ps. xi. 6, 7. This is that
rest which remains for the people of God (Heb. iv. 9), begun in grace,
and perfected in glory.
(2.) We must come to Jesus Christ as our Ruler, and submit ourselves to
him (v. 29). Take my yoke upon you. This must go along with the former,
for Christ is exalted to be both a Prince and a Saviour, a Priest upon
his throne. The rest he promises is a release from the drudgery of sin,
not from the service of God, but an obligation to the duty we owe to
him. Note, Christ has a yoke for our necks, as well as a crown for our
heads, and this yoke he expects we should take upon us and draw in. To
call those who are weary and heavy laden, to take a yoke upon them,
looks like adding affliction to the afflicted; but the pertinency of it
lies in the word my: "You are under a yoke which makes you weary: shake
that off and try mine, which will make you easy." Servants are said to
be under the yoke (1 Tim. vi. 1), and subjects, 1 Kings xii. 10. To
take Christ's yoke upon us, is to put ourselves into the relation to
servants and subjects to him, and then of conduct ourselves
accordingly, in a conscientious obedience to all his commands, and a
cheerful submission to all his disposals: it is to obey the gospel of
Christ, to yield ourselves to the Lord: it is Christ's yoke; the yoke
he has appointed; a yoke he has himself drawn in before us, for he
learned obedience, and which he does by his Spirit draw in with us, for
he helpeth our infirmities, Rom. viii. 26. A yoke speaks some hardship,
but if the beast must draw, the yoke helps him. Christ's commands are
all in our favour: we must take this yoke upon us to draw in it. We are
yoked to work, and therefore must be diligent; we are yoked to submit,
and therefore must be humble and patient: we are yoked together with
our fellow-servants, and therefore must keep up the communion of
saints: and the words of the wise are as goads, to those who are thus
yoked.
Now this is the hardest part of our lesson, and therefore it is
qualified (v. 30). My yoke is easy and my burden is light; you need not
be afraid of it.
[1.] The yoke of Christ's commands is an easy yoke; it is chrestos, not
only easy, but gracious, so the word signifies; it is sweet and
pleasant; there is nothing in it to gall the yielding neck, nothing to
hurt us, but, on the contrary, must to refresh us. It is a yoke that is
lined with love. Such is the nature of all Christ's commands, so
reasonable in themselves, so profitable to us, and all summed up in one
word, and that a sweet word, love. So powerful are the assistances he
gives us, so suitable the encouragements, and so strong the
consolations, that are to be found in the way of duty, that we may
truly say, it is a yoke of pleasantness. It is easy to the new nature,
very easy to him that understandeth, Prov. xiv. 6. It may be a little
hard at first, but it is easy afterwards; the love of God and the hope
of heaven will make it easy.
[2.] The burden of Christ's cross is a light burden, very light:
afflictions from Christ, which befal us as men; afflictions for Christ,
which befal us as Christians; the latter are especially meant. This
burden in itself is not joyous, but grievous; yet as it is Christ's, it
is light. Paul knew as much of it as any man, and he calls it a light
affliction, 2 Cor. iv. 17. God's presence (Isa. xliii. 2), Christ's
sympathy (Isa. lxxiii. 9, Dan. iii. 25), and especially the Spirit's
aids and comforts (2 Cor. i. 5), make suffering for Christ light and
easy. As afflictions abound, and are prolonged, consolations abound,
and are prolonged too. Let this therefore reconcile us to the
difficulties, and help us over the discouragements, we may meet with,
both in doing work and suffering work; though we may lose for Christ,
we shall not lose by him.
(3.) We must come to Jesus Christ as our Teacher, and set ourselves to
learn of him, v. 29. Christ has erected a great school, and has invited
us to be his scholars. We must enter ourselves, associate with his
scholars, and daily attend the instructions he gives by his word and
Spirit. We must converse much with what he said, and have it ready to
use upon all occasions; we must conform to what he did, and follow his
steps, 1 Pet. ii. 21. Some make the following words, for I am meek and
lowly in heart, to be the particular lesson we are required to learn
from the example of Christ. We must learn of him to be meek and lowly,
and must mortify our pride and passion, which render us so unlike to
him. We must so learn of Christ as to learn Christ (Eph. iv. 20), for
he is both Teacher and Lesson, Guide and Way, and All in All.
Two reasons are given why we must learn of Christ.
[1.] I am meek and lowly in heart, and therefore fit to teach you.
First, He is meek, and can have compassion on the ignorant, whom others
would be in a passion with. Many able teachers are hot and hasty, which
is a great discouragement to those who are dull and slow; but Christ
knows how to bear with such, and to open their understandings. His
carriage towards his twelve disciples was a specimen of this; he was
mild and gentle with them, and made the best of them; though they were
heedless and forgetful, he was not extreme to mark their follies.
Secondly, He is lowly in heart. He condescends to teach poor scholars,
to teach novices; he chose disciples, not from the court, nor the
schools, but from the seaside. He teaches the first principles, such
things as are milk for babes; he stoops to the meanest capacities; he
taught Ephraim to go, Hos. xi. 3. Who teaches like him? It is an
encouragement to us to put ourselves to school to such a Teacher. This
humility and meekness, as it qualifies him to be a Teacher, so it will
be the best qualification of those who are to be taught by him; for the
meek will he guide in judgment, Ps. xxv. 9.
[2.] You shall find rest to your souls. This promise is borrowed from
Jer. vi. 16, for Christ delighted to express himself in the language of
the prophets, to show the harmony between the two Testaments. Note,
First, Rest for the soul is the most desirable rest; to have the soul
to dwell at ease. Secondly, The only way, and a sure way to find rest
for our souls is, to sit at Christ's feet and hear his word. The way of
duty is the way of rest. The understanding finds rest in the knowledge
of God and Jesus Christ, and is there abundantly satisfied, finding
that wisdom in the gospel which has been sought for in vain throughout
the whole creation, Job xxviii. 12. The truths Christ teaches are such
as we may venture our souls upon. The affections find rest in the love
of God and Jesus Christ, and meet with that in them which gives them an
abundant satisfaction; quietness and assurance for ever. And those
satisfactions will be perfected and perpetuated in heaven, where we
shall see and enjoy God immediately, shall see him as he is, and enjoy
him as he is ours. This rest is to be had with Christ for all those who
learn of him.
Well, this is the sum and substance of the gospel call and offer: we
are here told, in a few words, what the Lord Jesus requires of us, and
it agrees with what God said of him once and again. This is my beloved
Son, in whom I am well pleased, hear ye him.
__________________________________________________________________
M A T T H E W.
CHAP. XII.
In this chapter, we have, I. Christ's clearing of the law of the fourth
commandment concerning the sabbath-day, and vindicating it from some
superstitious notions advanced by the Jewish teachers; showing that
works of necessity and mercy are to be done on that day, ver. 1-13. II.
The prudence, humility, and self-denial of our Lord Jesus in working
his miracles, ver. 14-21. III. Christ's answer to the blasphemous
cavils and calumnies of the scribes and Pharisees, who imputed his
casting out devils to a compact with the devil, ver. 22-37. IV.
Christ's reply to a tempting demand of the scribes and Pharisees,
challenging him to show them a sign from heaven, ver. 38-45. V.
Christ's judgment about his kindred and relations, ver. 46-50.
Christ Vindicates His Disciples.
1 At that time Jesus went on the sabbath day through the corn; and his
disciples were an hungred, and began to pluck the ears of corn, and to
eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy
disciples do that which is not lawful to do upon the sabbath day. 3
But he said unto them, Have ye not read what David did, when he was an
hungred, and they that were with him; 4 How he entered into the house
of God, and did eat the showbread, which was not lawful for him to eat,
neither for them which were with him, but only for the priests? 5 Or
have ye not read in the law, how that on the sabbath days the priests
in the temple profane the sabbath, and are blameless? 6 But I say
unto you, That in this place is one greater than the temple. 7 But if
ye had known what this meaneth, I will have mercy, and not sacrifice,
ye would not have condemned the guiltless. 8 For the Son of man is
Lord even of the sabbath day. 9 And when he was departed thence, he
went into their synagogue: 10 And, behold, there was a man which had
his hand withered. And they asked him, saying, Is it lawful to heal on
the sabbath days? that they might accuse him. 11 And he said unto
them, What man shall there be among you, that shall have one sheep, and
if it fall into a pit on the sabbath day, will he not lay hold on it,
and lift it out? 12 How much then is a man better than a sheep?
Wherefore it is lawful to do well on the sabbath days. 13 Then saith
he to the man, Stretch forth thine hand. And he stretched it forth; and
it was restored whole, like as the other.
The Jewish teachers had corrupted many of the commandments, by
interpreting them more loosely than they were intended; a mistake which
Christ discovered and rectified (ch. v.) in his sermon on the mount:
but concerning the fourth commandment, they had erred in the other
extreme, and interpreted it too strictly. Note, it is common for men of
corrupt minds, by their zeal in rituals, and the external services of
religion, to think to atone for the looseness of their morals. But they
are cursed who add to, as well as they who take from, the words of this
book, Rev. xxii. 16, 19; Prov. xxx. 6.
Now that which our Lord Jesus here lays down is, that the works of
necessity and mercy are lawful on the sabbath day, which the Jews in
many instances were taught to make a scruple of. Christ's industrious
explanation of the fourth commandment, intimates its perpetual
obligation to the religious observation of one day in seven, as a holy
sabbath. He would not expound a law that was immediately to expire, but
doubtless intended hereby to settle a point which would be of use to
his church in all ages; and so it is to teach us, that our Christian
sabbath, though under the direction of the fourth commandment, is not
under the injunctions of the Jewish elders.
It is usual to settle the meaning of a law by judgments given upon
cases that happen in fact, and in like manner is the meaning of this
law settled. Here are two passages of story put together for this
purpose, happening at some distance of time from each other, and of a
different nature, but both answering this intention.
I. Christ, by justifying his disciples in plucking the ears of corn on
the sabbath-day, shows that works of necessity are lawful on that day.
Now here observe,
1. What it was that the disciples did. They were following their Master
one sabbath day through a corn-field; it is likely they were going to
the synagogue (v. 9), for it becomes not Christ's disciples to take
idle walks on that day, and they were hungry; let it be no
disparagement to our Master's house-keeping. But we will suppose they
were so intent upon the sabbath work, that they forgot to eat bread;
had spent so much time in their morning worship, that they had no time
for their morning meal, but came out fasting, because they would not
come late to the synagogue. Providence ordered it that they went
through the corn, and there they were supplied. Note, God has many ways
of bringing suitable provision to his people when they need it, and
will take particular care of them when they are going to the synagogue,
as of old for them that went up to Jerusalem to worship (Ps. lxxxiv. 6,
7), for whose use the rain filled the pools: while we are in the way of
duty, Jehovah-jireh, let God alone to provide for us. Being in the
corn-fields, they began to pluck the ears of corn; the law of God
allowed this (Deut. xxiii. 25), to teach people to be neighbourly, and
not to insist upon property in a small matter, whereby another may be
benefited. This was but slender provision for Christ and his disciples,
but it was the best they had, and they were content with it. The famous
Mr. Ball, of Whitmore, used to say he had two dishes of meat to his
sabbath dinner, a dish of hot milk, and a dish of cold, and he had
enough and enough.
2. What was the offence that the Pharisees took at this. It was but a
dry breakfast, yet the Pharisees would not let them eat that in
quietness. They did not quarrel with them for taking another man's corn
(they were no great zealots for justice), but for doing it on the
sabbath day; for plucking and rubbing the ears of corn of that day was
expressly forbidden by the tradition of the elders, for this reason,
because it was a kind of reaping.
Note, It is no new thing for the most harmless and innocent actions of
Christ's disciples to be evil spoken of, and reflected upon as
unlawful, especially by those who are zealous for their own inventions
and impositions. The Pharisees complained of them to their Master for
doing that which it was not lawful to do. Note, Those are no friends to
Christ and his disciples, who make that to be unlawful which God has
not made to be so.
3. What was Christ's answer to this cavil of the Pharisees. The
disciples could say little for themselves, especially because those who
quarrelled with them seemed to have the strictness of the sabbath
sanctification on their side; and it is safest to err on that hand: but
Christ came to free his followers, not only from the corruptions of the
Pharisees, but from their unscriptural impositions, and therefore has
something to say for them, and justifies what they did, though it was a
transgression of the canon.
(1.) He justifies them by precedents, which were allowed to be good by
the Pharisees themselves.
[1.] He urges an ancient instance of David, who in a case of necessity
did that which otherwise he ought not to have done (v. 3, 4); "Have ye
not read the story (1 Sam. xxi. 6) of David's eating the show-bread,
which by the law was appropriated to the priest?" (Lev. xxiv. 5-9). It
is most holy to Aaron and his sons; and (Exod. xxix. 33) a stranger
shall not eat of it; yet the priest gave it to David and his men; for
though the exception of a case of necessity was not expressed, yet it
was implied in that and all other ritual institutions. That which bore
out David in eating the show-bread was not his dignity (Uzziah, that
invaded the priest's office in the pride of his heart, though a king,
was struck with a leprosy for it, 2 Chron. xxvi. 16, &c.), but his
hunger. The greatest shall not have their lusts indulged, but the
meanest shall have their wants considered. Hunger is a natural desire
which cannot be mortified, but must be gratified, and cannot be put off
with any thing but meat; therefore we say, It will break through stone
walls. Now the Lord is for the body, and allowed his own appointment to
be dispensed with in a case of distress; much more might the tradition
of the elders be dispensed with. Note, That may be done in a case of
necessity which may not be done at another time; there are laws which
necessity has not, but it is a law to itself. Men do not despise, but
pity, a thief that steals to satisfy his soul when he is hungry, Prov.
vi. 30.
[2.] He urges a daily instance of the priests, which they likewise read
in the law, and according to which was the constant usage, v. 5. The
priests in the temple did a great deal of servile work on the sabbath
day; killing, flaying, burning the sacrificed beasts, which in a common
case would have been profaning the sabbath; and yet it was never
reckoned any transgression of the fourth commandment, because the
temple-service required and justified it. This intimates, that those
labours are lawful on the sabbath day which are necessary, not only to
the support of life, but to the service of the day; as tolling a bell
to call the congregation together, travelling to church, and the like.
Sabbath rest is to promote, not to hinder, sabbath worship.
(2.) He justifies them by arguments, three cogent ones.
[1.] In this place is one greater than the temple, v. 6. If the
temple-service would justify what the priests did in their
ministration, the service of Christ would much more justify the
disciples in what they did in their attendance upon him. The Jews had
an extreme veneration for the temple: it sanctified the gold; Stephen
was accused for blaspheming that holy place (Acts vi. 13); but Christ,
in a corn-field, was greater than the temple, for in him dwelt not the
presence of God symbolically, but all the fulness of the Godhead
bodily. Note, If whatever we do, we do it in the name of Christ, and as
unto him, it shall be graciously accepted of God, however it may be
censured and cavilled at by men.
[2.] God will have mercy and not sacrifice, v. 7. Ceremonial duties
must give way to moral, and the natural, royal law of love and
self-preservation must take place of ritual observances. This is quoted
from Hos. vi. 6. It was used before, ch. ix. 13, in vindication of
mercy to the souls of men; here, of mercy to their bodies. The rest of
the sabbath was ordained for man's good, in favour of the body, Deut.
v. 14. Now no law must be construed so as to contradict its own end. If
you had known what this means, had known what it is to be of a merciful
disposition, you would have been sorry that they were forced to do this
to satisfy their hunger, and would not have condemned the guiltless.
Note, First, Ignorance is the cause of our rash and uncharitable
censures of our brethren. Secondly, It is not enough for us to know the
scriptures, but we must labour to know the meaning of them. Let him
that readeth understand. Thirdly, Ignorance of the meaning of the
scripture is especially shameful in those who take upon them to teach
others.
[3.] The Son of man is Lord even of the sabbath day, v. 8. That law, as
all the rest, is put into the hand of Christ, to be altered, enforced,
or dispensed with, as he sees good. It was by the Son that God made the
world, and by him he instituted the sabbath in innocency; by him he
gave the ten commandments at mount Sinai, and as Mediator he is
entrusted with the institution of ordinances, and to make what changes
he thought fit; and particularly, as being Lord of the sabbath, he was
authorized to make such an alteration of that day, as that it should
become the Lord's day, the Lord Christ's day. And if Christ be the Lord
of the sabbath, it is fit the day and all the work of it should be
dedicated to him. By virtue of this power Christ here enacts, that
works of necessity, if they be really such, and not a pretended and
self-created necessity, are lawful on the sabbath day; and this
explication of the law plainly shows that it was to be perpetual.
Exceptio firmat regulam--The exception confirms the rule.
Christ having thus silenced the Pharisees, and got clear of them (v.
9), departed, and went into their synagogue, the synagogue of these
Pharisees, in which they presided, and toward which he was going, when
they picked this quarrel with him. Note, First, We must take heed lest
any thing that occurs in our way to holy ordinances unfit us for, or
divert us from, our due attendance on them. Let us proceed in the way
of our duty, notwithstanding the artifices of Satan, who endeavours, by
the perverse disputings of men of corrupt minds, and many other ways,
to ruffle and discompose us. Secondly, We must not, for the sake of
private feuds and personal piques, draw back from public worship.
Though the Pharisees had thus maliciously cavilled at Christ, yet he
went into their synagogue. Satan gains this point, if, by sowing
discord among brethren, he prevail to drive them, or any of them, from
the synagogue, and the communion of the faithful.
II. Christ, by healing the man that had the withered hand on the
sabbath day, shows that works of mercy are lawful and proper to be done
on that day. The work of necessity was done by the disciples, and
justified by him; the work of mercy was done by himself; the works of
mercy were his works of necessity; it was his meat and drink to do
good. I must preach, says he, Luke iv. 43. This cure is recorded for
the sake of the time when it was wrought, on the sabbath.
Here is, 1. The affliction that this poor man was in; his hand was
withered so that he was utterly disabled to get his living by working
with his hands. St. Jerome says, that the gospel of Matthew in Hebrew,
used by the Nazarenes and Ebionites, adds this circumstance to this
story of the man with the withered hand, that he was Caementarius--a
bricklayer, and applied himself to Christ thus; "Lord, I am a
bricklayer, and have got my living by my labour (manibus victum
quaeritans); I beseech thee, O Jesus, restore me the use of my hand,
that I may not be obliged to beg my bread" (ne turpiter mendicem
cibos). Hieron. in loc. This poor man was in the synagogue. Note, Those
who can do but little, or have but little to do for the world, must do
so much the more for their souls; as the rich, the aged, and the
infirm.
2. A spiteful question which the Pharisees put to Christ upon the sight
of this man. They asked him, saying, Is it lawful to heal? We read not
here of any address this poor man made to Christ for a cure, but they
observed Christ began to take notice of him, and knew it was usual for
him to be found of those that sought him not, and therefore with their
badness they anticipated his goodness, and started this case as a
stumbling-block in the way of doing good; Is it lawful to heal on the
sabbath-day? Whether it was lawful for physicians to heal on that day
or not, which was the thing disputed in their books, one would think it
past dispute, that it is lawful for prophets to heal, for him to heal
who discovered a divine power and goodness in all he did of this kind,
and manifested himself to be sent of God. Did ever any ask, whether it
is lawful for God to heal, to send his word and heal? It is true,
Christ was now made under the law, by a voluntary submission to it, but
he was never made under the precepts of the elders. Is it lawful to
heal? To enquire into the lawfulness and unlawfulness of actions is
very good, and we cannot apply ourselves to any with such enquiries
more fitly than to Christ; but they asked here, not that they might be
instructed by him, but that they might accuse him. If he should say
that it was lawful to heal on the sabbath day, they would accuse him of
a contradiction to the fourth commandment; to so great a degree of
superstition had the Pharisees brought the sabbath rest, that, unless
in peril of life, they allowed not any medicinal operations on the
sabbath day. If he should say that it was not lawful, they would accuse
him of partiality, having lately justified his disciples in plucking
the ears of corn on that day.
3. Christ's answer to this question, by way of appeal to themselves,
and their own opinion and practice, v. 11, 12. In case a sheep (though
but one, of which the loss would not be very great) should fall into a
pit on the sabbath day, would they not lift it out? No doubt they might
do it, the fourth commandment allows it; they must do it, for a
merciful man regardeth the life of his beast, and for their parts they
would do it, rather than lose a sheep; does Christ take care for sheep?
Yes, he does; he preserves and provides for both man and beast. But
here he says it for our sakes (1 Cor. ix. 9, 10), and hence argues, How
much then is a man better than a sheep? Sheep are not only harmless but
useful creatures, and are prized and tended accordingly; yet a man is
here preferred far before them. Note, Man, in respect of his being, is
a great deal better, and more valuable, than the best of the brute
creatures: man is a reasonable creature, capable of knowing, loving,
and glorifying God, and therefore is better than a sheep. The sacrifice
of a sheep could therefore not atone for the sin of a soul. They do not
consider this, who are more solicitous for the education, preservation,
and supply of their horses and dogs than of God's poor, or perhaps
their own household.
Hence Christ infers a truth, which, even at first sight, appears very
reasonable and good-natured; that it is lawful to do well on the
sabbath days; they had asked, Is it lawful to heal? Christ proves it is
lawful to do well, and let any one judge whether healing, as Christ
healed, was not doing well. Note, There are more ways of doing well
upon sabbath days, than by the duties of God's immediate worship;
attending the sick, relieving the poor, helping those who are fallen
into sudden distress, and call for speedy relief; this is doing good:
and this must be done from a principle of love and charity, with
humility and self-denial, and a heavenly frame of spirit, and this is
doing well, and it shall be accepted, Gen. iv. 7.
4. Christ's curing of the man, notwithstanding the offence which he
foresaw the Pharisees would take at it, v. 13. Though they could not
answer Christ's arguments, they were resolved to persist in their
prejudice and enmity; but Christ went on with his work notwithstanding.
Note, Duty is not to be left undone, nor opportunities of doing good
neglected, for fear of giving offence. Now the manner of the cure is
observable; he said to the man, "Stretch forth thy hand, exert thyself
as well as thou canst;" and he did so, and it was restored whole. This,
as other cures Christ wrought, had a spiritual significancy. (1.) By
nature our hands are withered, we are utterly unable of ourselves to
doing any thing that is good. (2.) It is Christ only, by the power of
his grace, that cures us; he heals the withered hand by putting life
into the dead soul, works in us both to will and to do. (3.) In order
to our cure, he commands us to stretch forth our hands, to improve our
natural powers, and do as well as we can; to stretch them out in prayer
to God, to stretch them out to lay hold on Christ by faith, to stretch
them out in holy endeavours. Now this man could not stretch forth his
withered hand of himself, any more than the impotent man could arise
and carry his bed, or Lazarus come forth out of his grave; yet Christ
bid him do it. God's commands to us to do the duty which of ourselves
we are not able to do are no more absurd or unjust, than this command
to the man with the withered hand, to stretch it forth; for with the
command, there is a promise of grace which is given by the word. Turn
ye at my reproof, and I will pour out my Spirit, Prov. i. 23. Those who
perish are as inexcusable as this man would have been, if he had not
attempted to stretch forth his hand, and so had not been healed. But
those who are saved have no more to boast of than this man had of
contributing to his own cure, by stretching forth his hand, but are as
much indebted to the power and grace of Christ as he was.
The Malice of the Pharisees; Christ Withdraws Himself.
14 Then the Pharisees went out, and held a council against him, how
they might destroy him. 15 But when Jesus knew it, he withdrew
himself from thence: and great multitudes followed him, and he healed
them all; 16 And charged them that they should not make him known:
17 That it might be fulfilled which was spoken by Esaias the prophet,
saying, 18 Behold my servant, whom I have chosen; my beloved, in whom
my soul is well pleased: I will put my spirit upon him, and he shall
show judgment to the Gentiles. 19 He shall not strive, nor cry;
neither shall any man hear his voice in the streets. 20 A bruised
reed shall he not break, and smoking flax shall he not quench, till he
send forth judgment unto victory. 21 And in his name shall the
Gentiles trust.
As in the midst of Christ's greatest humiliations, there were proofs of
his dignity, so in the midst of his greatest honours, he gave proofs of
his humility; and when the mighty works he did gave him an opportunity
of making a figure, yet he made it appear that he emptied himself, and
made himself of no reputation. Here we have,
I. The cursed malice of the Pharisees against Christ (v. 14); being
enraged at the convincing evidence of his miracles, they went out, and
held a council against him, how they might destroy him. That which
vexed them was, not only that by his miracles his honour eclipsed
theirs, but that the doctrine he preached was directly opposite to
their pride, and hypocrisy, and worldly interest; but they pretended to
be displeased at his breaking the sabbath day, which was by the law a
capital crime, Exod. xxxv. 2. Note, it is no new thing to see the
vilest practices cloaked with the most specious pretences. Observe
their policy; they took counsel about it, considered with themselves
which way to do it effectually; they took counsel together in a close
cabal about it, that they might both animate and assist one another.
Observe their cruelty; they took counsel, not to imprison or banish
him, but to destroy him, to be the death of him who came that we might
have life. What an indignity was hereby put upon our Lord Jesus, to run
him down as an outlaw (qui caput gerit lupinum--carries a wolf's head),
and the plague of his country, who was the greatest blessing of it, the
Glory of his people Israel!
II. Christ's absconding upon this occasion, and the privacy he chose,
to decline, not his work, but his danger; because his hour was not yet
come (v. 15), he withdrew himself from thence. He could have secured
himself by miracle, but chose to do it in the ordinary way of flight
and retirement; because in this, as in other things, he would submit to
the sinless infirmities of our nature. Herein he humbled himself, that
he was driven to the common shift of those who are most helpless; thus
also he would give an example to his own rule, When they persecute you
in one city, flee to another. Christ had said and done enough to
convince those Pharisees, if reason or miracles would have done it; but
instead of yielding to the conviction, they were hardened and enraged,
and therefore he left them as incurable, Jer. li. 9.
Christ did not retire for his own ease, nor seek an excuse to leave off
his work; no, his retirements were filled up with business, and he was
even then doing good, when he was forced to flee for the same. Thus he
gave an example to his ministers, to do what they can, when they cannot
do what they would, and to continue teaching, even when they are
removed into corners. When the Pharisees, the great dons and doctors of
the nation, drove Christ from then, and forced him to withdraw himself,
yet the common people crowded after him; great multitudes followed him
and found him out. This some would turn to his reproach, and call him
the ring-leader of the mob; but it was really his honour, that all who
were unbiased and unprejudiced, and not blinded by the pomp of the
world, were so hearty, so zealous for him, that they would follow him
whithersoever he went, and whatever hazards they ran with him; as it
was also the honour of his grace, that the poor were evangelized; that
when they received him, he received them and healed them all. Christ
came into the world to be a Physician-general, as the sun to the lower
world, with healing under his wings. Though the Pharisees persecuted
Christ for doing good, yet he went on in it, and did not let the people
fare the worse for the wickedness of their rulers. Note, Though some
are unkind to us, we must not on that account be unkind to others.
Christ studied to reconcile usefulness and privacy; he healed them all,
and yet (v. 16), charged them that they should not make him known;
which may be looked upon, 1. As an act of prudence; it was not so much
the miracles themselves, as the public discourse concerning them, that
enraged the Pharisees (v. 23, 24); therefore Christ, though he would
not omit doing good, yet would do it with as little noise as possible,
to avoid offence to them and peril to himself. Note, Wise and good men,
though they covet to do good, yet are far from coveting to have it
talked of when it is done; because it is God's acceptance, not men's
applause, that they aim at. And in suffering times, though we must
boldly go on in the way of duty, yet we must contrive the circumstances
of it so as not to exasperate, more than is necessary, those who seek
occasion against us; Be ye wise as serpents, ch. x. 16. 2. It may be
looked upon as an act of righteous judgment upon the Pharisees, who
were unworthy to hear of any more of his miracles, having made so light
of those they had seen. By shutting their eyes against the light, they
had forfeited the benefit of it. 3. As an act of humility and
self-denial. Though Christ's intention in his miracles was to prove
himself the Messiah, and so to bring men to believe on him, in order to
which it was requisite that they should be known, yet sometimes he
charged the people to conceal them, to set us an example of humility,
and to teach us not to proclaim our own goodness or usefulness, or to
desire to have it proclaimed. Christ would have his disciples to be the
reverse of those who did all their works to be seen of men.
III. The fulfilling of the scriptures in all this, v. 17. Christ
retired into privacy and obscurity, that though he was eclipsed, the
word of God might be fulfilled, and so illustrated and glorified, which
was the thing his heart was upon. The scripture here said to be
fulfilled is Isa. xlii. 1-4, which is quoted at large, v. 18-21. The
scope of it is to show how mild and quiet, and yet how successful, our
Lord Jesus should be in his undertaking; instances of both which we
have in the foregoing passages. Observe here,
1. The pleasure of the Father in Christ (v. 18); Behold, my Servant
whom I have chosen, my Beloved in whom my soul is well pleased. Hence
we may learn,
(1.) That our Saviour was God's Servant in the great work of our
redemption. He therein submitted himself to the Father's will (Heb. x.
7), and set himself to serve the design of his grace and the interests
of his glory, in repairing the breaches that had been made by man's
apostasy. As a Servant, he had a great work appointed him, and a great
trust reposed in him. This was a part of his humiliation, that though
he thought it not robbery to be equal with God, yet that in the work of
our salvation he took upon him the form of a servant, received a law,
and came into bonds. Though he were a son, yet learned he this
obedience, Heb. v. 8. The motto of this Prince is, Ich dien--I serve.
(2.) That Jesus Christ was chosen of God, as the only fit and proper
person for the management of the great work of our redemption. He is my
Servant whom I have chosen, as par negotio--equal to the undertaking.
None but he was able to do the Redeemer's work, or fit to wear the
Redeemer's crown. He was one chosen out of the people (Ps. lxxxix. 19),
chosen by Infinite Wisdom to that post of service and honour, for which
neither man nor angel was qualified; none but Christ, that he might in
all things have the pre-eminence. Christ did not thrust himself upon
this work, but was duly chosen into it; Christ was so God's Chosen as
to be the head of election, and of all other the Elect, for we are
chosen in him, Eph. i. 4.
(3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he
lay from eternity in his bosom (John i. 18); he was daily his delight,
(Prov. viii. 30). Between the Father and the Son there was before all
time an eternal and inconceivable intercourse and interchanging of
love, and thus the Lord possessed him in the beginning of his way,
Prov. viii. 22. As Mediator, the Father loved him; then when it pleased
the Lord to bruise him, and he submitted to it, therefore did the
Father love him, John x. 17.
(4.) That Jesus Christ is one in whom the Father is well pleased, in
whom his soul is pleased; which denotes the highest complacency
imaginable. God declared, by a voice from heaven, that he was his
beloved Son in whom he is well pleased; well pleased in him, because he
was the ready and cheerful Undertaker of that work of wonder which
God's heart was so much upon, and he is well pleased with us in him;
for he had made us accepted in the Beloved, Eph. i. 6. All the interest
which fallen man has or can have in God is grounded upon and owing to
God's well-pleasedness in Jesus Christ; for there is no coming to the
Father but by him, John xiv. 6.
2. The promise of the Father to him in two things.
(1.) That he should be every way well qualified for his undertaking; I
will put my Spirit upon him, as a Spirit of wisdom and counsel, Isa.
xi. 2, 3. Those whom God calls to any service, he will be sure to fit
and qualify for it; and by that it will appear that he called them to
it, as Moses, Exod. iv. 12. Christ, as God, was equal in power and
glory with the Father; as Mediator, he received from the Father power
and glory, and received that he might give: and all that the Father
gave him, to qualify him for his undertaking, was summed up in this, he
put his Spirit upon him: this was that oil of gladness with which he
was anointed above his fellows, Heb. i. 9. He received the Spirit, not
by measure, but without measure, John iii. 34. Note, Whoever they be
that God has chosen, and in whim he is well pleased, he will be sure to
put his Spirit upon them. Wherever he confers his love, he confers
somewhat of his likeness.
(2.) That he should be abundantly successful in his understanding.
Those whom God sends he will certainly own. It was long since secured
by promise to our Lord Jesus, that the good pleasure of the Lord should
prosper in his hand, Isa. liii. 10. And here we have an account of that
prospering good pleasure.
[1.] He shall show judgment to the Gentiles. Christ in his own person
preached to those who bordered upon the heathen nations (see Mark iii.
6-8), and by his apostle showed his gospel, called here his judgment,
to the Gentile world. The way and method of salvation, the judgment
which is committed to the Son, is not only wrought out by him as our
great High Priest, but showed and published by him as our great
Prophet. The gospel, as it is a rule of practice and conversation,
which has a direct tendency to the reforming and bettering of men's
hearts and lives, shall be showed to the Gentiles. God's judgments had
been the Jews' peculiar (Ps. cxlvii. 19), but it was often foretold, by
the Old-Testament prophets, that they should be showed to the Gentiles,
which therefore ought not to have been such a surprise as it was to the
unbelieving Jews, much less a vexation.
[2.] In his name shall the Gentiles trust, v. 21. He shall so show
judgment to them, that they shall heed and observe what he shows them,
and be influenced by it to depend upon him, to devote themselves to
him, and conform to that judgment. Note, The great design of the
gospel, is to bring people to trust in the name of Jesus Christ; his
name Jesus, a Saviour, that precious name whereby he is called, and
which is as ointment poured forth; The Lord our Righteousness. The
evangelist here follows the Septuagint (or perhaps the latter editions
of the Septuagint follow the evangelist); the Hebrew (Isa. xlii. 4) is,
The isles shall wait for his law. The isles of the Gentiles are spoken
of (Gen. x. 5), as peopled by the sons of Japhet, of whom it was said
(Gen. ix. 27), God shall persuade Japhet to dwell in the tents of Shem;
which was now to be fulfilled, when the isles (says the prophet), the
Gentiles (says the evangelist), shall wait for his law, and trust in
his name: compare these together, and observe, that they, and they
only, can with confidence trust in Christ's name, that wait for his law
with a resolution to be ruled by it. Observe also, that the law we wait
for is the law of faith, the law of trusting in his name. This is now
his great commandment, that we believe in Christ, 1 John iii. 23.
3. The prediction concerning him, and his mild and quiet management of
his undertaking, v. 19, 20. It is chiefly for the sake of this that it
is here quoted, upon occasion of Christ's affected privacy and
concealment.
(1.) That he should carry on his undertaking without noise or
ostentation. He shall not strive, or make an outcry. Christ and his
kingdom come not with observation, Luke xvii. 20, 21. When the
First-begotten was brought into the world, it was not with state and
ceremony; he made no public entry, had no harbingers to proclaim him
King. He was in the world and the world knew him not. Those were
mistaken who fed themselves with hopes of a pompous Saviour. His voice
was not heard in the streets; "Lo, here is Christ;" or, "Lo, he is
there:" he spake in a still small voice, which was alluring to all, but
terrifying to none; he did not affect to make a noise, but came down
silently like the dew. What he spake and did was with the greatest
possible humility and self-denial. His kingdom was spiritual, and
therefore not to be advanced by force or violence, or by high
pretensions. No, the kingdom of God is not in word, but in power.
(2.) That he should carry on his undertaking without severity and
rigour (v. 20). A bruised reed shall he not break. Some understand this
of his patience in bearing with the wicked; he could as easily have
broken these Pharisees as a bruised reed, and have quenched them as
soon as smoking flax; but he will not do it till the judgment-day, when
all his enemies shall be made his footstool. Others rather understand
it of his power and grace in bearing up the weak. In general, the
design of his gospel is to establish such a method of salvation as
encourages sincerity, though there be much infirmity; it does not
insist upon a sinless obedience, but accepts an upright, willing mind.
As to particular persons, that follow Christ in meekness, and in fear,
and in much trembling, observe, [1.] How their case is here
described--they are like a bruised reed, and smoking flax. Young
beginners in religion are weak as a bruised reed, and their weakness
offensive like smoking flax; some little life they have, but it is like
that of a bruised reed; some little heat, but like that of smoking
flax. Christ's disciples were as yet but weak, and many are so that
have a place in his family. The grace and goodness in them are as a
bruised reed, the corruption and badness in them are as smoking flax,
as the wick of a candle when it is put out and is yet smoking. [2.]
What is the compassion of our Lord Jesus toward them? He will not
discourage them, much less reject them or cast them off; the reed that
is bruised shall not be broken and trodden down, but shall be
supported, and made as strong as a cedar or flourishing palm-tree. The
candle newly lighted, though it only smokes and does not flame, shall
not be blown out, but blown up. The day of small things is the day of
precious things, and therefore he will not despise it, but make it the
day of great things, Zech. iv. 10. Note, Our Lord Jesus deals very
tenderly with those who have true grace, though they be weak in it,
Isa. xl. 11; Heb. v. 2. He remembers not only that we are dust, but
that we are flesh. [3.] The good issue and success of this, intimated
in that, till he send forth judgment unto victory. That judgment which
he showed to the Gentiles shall be victorious, he will go on conquering
and to conquer, Rev. vi. 2. Both the preaching of the gospel in the
world, and the power of the gospel in the heart, shall prevail. Grace
shall get the upper hand of corruption, and shall at length be
perfected in glory. Christ's judgment will be brought forth to victory,
for when he judges he will overcome. He shall bring forth judgment unto
truth; so it is, Isa. xlii. 3. Truth and victory are much the same, for
great is the truth, and will prevail.
The Sin against the Holy Ghost.
22 Then was brought unto him one possessed with a devil, blind, and
dumb: and he healed him, insomuch that the blind and dumb both spake
and saw. 23 And all the people were amazed, and said, Is not this the
son of David? 24 But when the Pharisees heard it, they said, This
fellow doth not cast out devils, but by Beelzebub the prince of the
devils. 25 And Jesus knew their thoughts, and said unto them, Every
kingdom divided against itself is brought to desolation; and every city
or house divided against itself shall not stand: 26 And if Satan cast
out Satan, he is divided against himself; how shall then his kingdom
stand? 27 And if I by Beelzebub cast out devils, by whom do your
children cast them out? therefore they shall be your judges. 28 But
if I cast out devils by the Spirit of God, then the kingdom of God is
come unto you. 29 Or else how can one enter into a strong man's
house, and spoil his goods, except he first bind the strong man? and
then he will spoil his house. 30 He that is not with me is against
me; and he that gathereth not with me scattereth abroad. 31 Wherefore
I say unto you, All manner of sin and blasphemy shall be forgiven unto
men: but the blasphemy against the Holy Ghost shall not be forgiven
unto men. 32 And whosoever speaketh a word against the Son of man, it
shall be forgiven him: but whosoever speaketh against the Holy Ghost,
it shall not be forgiven him, neither in this world, neither in the
world to come. 33 Either make the tree good, and his fruit good; or
else make the tree corrupt, and his fruit corrupt: for the tree is
known by his fruit. 34 O generation of vipers, how can ye, being
evil, speak good things? for out of the abundance of the heart the
mouth speaketh. 35 A good man out of the good treasure of the heart
bringeth forth good things: and an evil man out of the evil treasure
bringeth forth evil things. 36 But I say unto you, That every idle
word that men shall speak, they shall give account thereof in the day
of judgment. 37 For by thy words thou shalt be justified, and by thy
words thou shalt be condemned.
In these verses we have,
I. Christ's glorious conquest of Satan, in the gracious cure of one
who, by the divine permission, was under his power, and in his
possession, v. 22. Here observe,
1. The man's case was very sad; he was possessed with a devil. More
cases of this kind occurred in Christ's time than usual, that Christ's
power might be the more magnified, and his purpose the more manifested,
in opposing and dispossessing Satan; and that it might the more
evidently appear, that he came to destroy the works of the devil. This
poor man that was possessed was blind and dumb; a miserable case! he
could neither see to help himself, nor speak to others to help him. A
soul under Satan's power, and led captive by him, is blind in the
things of God, and dumb at the throne of grace; sees nothing, and says
nothing to the purpose. Satan blinds the eye of faith, and seals up the
lips of prayer.
2. His cure was very strange, and the more so, because sudden; he
healed him. Note, The conquering and dispossessing of Satan is the
healing of souls. And the cause being removed, immediately the effect
ceased; the blind and dumb both spake and saw. Note, Christ's mercy is
directly opposite to Satan's malice; his favours, to the devil's
mischiefs. When Satan's power is broken in the soul, the eyes are
opened to see God's glory, and the lips opened to speak his praise.
II. The conviction which this gave to the people to all the people:
they were amazed. Christ had wrought divers miracles of this kind
before; but his works are not the less wonderful, nor the less to be
wondered at, for their being often repeated. They inferred from it, "Is
not this the Son of David? The Messiah promised, that was to spring
from the loins of David? Is not this he that should come?" We may take
this, 1. As an enquiring question; they asked, Is not this the Son of
David? But they did not stay for an answer: the impressions were
cogent, but they were transient. It was a good question that they
started; but, it should seem, it was soon lost, and was not prosecuted.
Such convictions as these should be brought to a head, and then they
are likely to be brought to the heart. Or, 2. as an affirming question;
Is not this the Son of David? "Yes, certainly it is, it can be no
other; such miracles as these plainly evince that the kingdom of the
Messiah is now setting up." And they were the people, the vulgar sort
of the spectators, that drew this inference from Christ's miracles.
Atheists will say, "That was because they were less prying than the
Pharisees;" no, the matter of fact was obvious, and required not much
search: but it was because they were less prejudiced and biassed by
worldly interest. So plain and easy was the way made to this great
truth of Christ being the Messiah and Saviour of the world, that the
common people could not miss it; the wayfaring men, though fools, could
not err therein. See Isa. xxxv. 8. It was found of them that sought it.
It is an instance of the condescensions of divine grace, that the
things that were hid from the wise and prudent were revealed unto
babes. The world by wisdom knew not God, and by the foolish things the
wise were confounded.
III. The blasphemous cavil of the Pharisees, v. 24. The Pharisees were
a sort of men that pretended to more knowledge in, and zeal for, the
divine law, than other people; yet they were the most inveterate
enemies to Christ and his doctrine. They were proud of the reputation
they had among the people; that fed their pride, supported their power,
and filled their purses; and when they heard the people say, Is not
this the Son of David? they were extremely irritated, more at that than
at the miracle itself; this made them jealous of our Lord Jesus, and
apprehensive, that as his interest in the people's esteem increased,
theirs must of course be eclipsed and diminished; therefore they envied
him, as Saul did his father David, because of what the women sang of
him, 1 Sam. xviii. 7, 8. Note, Those who bind up their happiness in the
praise and applause of men, expose themselves to a perpetual uneasiness
upon every favourable word that they hear said of any other. The shadow
of honour followed Christ, who fled from it, and fled from the
Pharisees, who were eager in the pursuit of it. They said, "This fellow
does not cast out devils, but by Beelzebub the prince of the devils,
and therefore is not the Son of David." Observe,
1. How scornfully they speak of Christ, this fellow; as if that
precious name of his, which is as ointment poured forth, were not
worthy to be taken into their lips. It is an instance of their pride
and superciliousness, and their diabolical envy, that the more people
magnified Christ, the more industrious they were to vilify him. It is a
bad thing to speak of good men with disdain because they are poor.
2. How blasphemously they speak of his miracles; they could not deny
the matter of fact; it was as plain as the sun, that devils were cast
out by the word of Christ; nor could they deny that it was an
extraordinary thing, and supernatural. Being thus forced to grant the
premises, they had no other way to avoid the conclusion, that this is
the Son of David, than by suggesting that Christ cast out devils by
Beelzebub; that there was a compact between Christ and the devil;
pursuant to that, the devil was not cast out, but did voluntarily
retire, and give back by consent and with design: or as if, by an
agreement with the ruling devil, he had power to cast out the inferior
devils. No surmise could be more palpably false and vile than this;
that he, who is Truth itself, should be in combination with the father
of lies, to cheat the world. This was the last refuge, or subterfuge
rather, or an obstinate infidelity, that was resolved to stand it out
against the clearest conviction. Observe, Among the devils there is a
prince, the ringleader of the apostasy from God and rebellion against
him; but this prince is Beelzebub--the god of a fly, or a dunghill god.
How art thou fallen, O Lucifer! from an angel of light, to be a lord of
flies! Yet this is the prince of the devils too, the chief of the gang
of infernal spirits.
IV. Christ's reply to this base insinuation, v. 25-30. Jesus knew their
thoughts. Note, Jesus Christ knows what we are thinking at any time,
knows what is in man; he understands our thoughts afar off. It should
seem that the Pharisees could not for shame speak it out, but kept it
in their minds; they could not expect to satisfy the people with it;
they therefore reserved it for the silencing of the convictions of
their own consciences. Note, Many are kept off from their duty by that
which they are ashamed to own, but which they cannot hide from Jesus
Christ: yet it is probable that the Pharisees had whispered what they
thought among themselves, to help to harden one another; but Christ's
reply is said to be to their thoughts, because he knew with what mind,
and from what principle, they said it; that they did not say it in
their haste, but that it was the product of a rooted malignity.
Christ's reply to this imputation is copious and cogent, that every
mouth may be stopped with sense and reason, before it be stopped with
fire and brimstone. Here are three arguments by which he demonstrates
the unreasonableness of this suggestion.
1. It would be very strange, and highly improbably, that Satan should
be cast out by such a compact, because then Satan's kingdom would be
divided against itself; which, considering his subtlety, is not a thing
to be imagined, v. 25, 26.
(1.) Here is a known rule laid down, that in all societies a common
ruin is the consequence of mutual quarrels: Every kingdom divided
against itself is brought to desolation; and every family too: Quae
enim domus tam stabilis est, quae tam firma civitas, quae non odiis
atque dissidiis funditus everti possit?--For what family is so strong,
what community so firm, as not to be overturned by enmity and
dissension? Cic. Lael. 7. Divisions commonly end in desolations; if we
clash, we break; if we divide one from another, we become an easy prey
to a common enemy; much more if we bite and devour one another, shall
we be consumed one of another, Gal. v. 15. Churches and nations have
known this by sad experience.
(2.) The application of it to the case in hand (v. 26), If Satan cast
out Satan; if the prince of the devils should be at variance with the
inferior devils, the whole kingdom and interest would soon be broken;
nay, if Satan should come into a compact with Christ, it must be to his
own ruin; for the manifest design and tendency of Christ's preaching
and miracles was to overthrow the kingdom of Satan, as a kingdom of
darkness, wickedness, and enmity to God; and to set up, upon the ruins
of it, a kingdom of light, holiness, and love. The works of the devil,
as a rebel against God, and a tyrant over the souls of men, were
destroyed by Christ; and therefore it was the most absurd thing
imaginable, to think that Beelzebub should at all countenance such a
design, or come into it: if he should fall in with Christ, how should
then his kingdom stand? He would himself contribute to the overthrow of
it. Note, The devil has a kingdom, a common interest, in opposition to
God and Christ, which, to the utmost of his power, he will make to
stand, and he will never come into Christ's interests; he must be
conquered and broken by Christ, and therefore cannot submit and bend to
him. What concord or communion can there be between light and darkness,
Christ and Belial, Christ and Beelzebub? Christ will destroy the
devil's kingdom, but he needs not do it by any such little arts and
projects as that of a secret compact with Beelzebub; no, this victory
must be obtained by nobler methods. Let the prince of the devils muster
up all his forces, let him make use of all his powers and politics, and
keep his interests in the closest confederacy, yet Christ will be too
hard for his united force, and his kingdom shall not stand.
2. It was not at all strange, or improbable, that devils should be cast
out by the Spirit of God; for,
(1.) How otherwise do your children cast them out? There were those
among the Jews who, by invocation of the name of the most high God, or
the God of Abraham, Isaac, and Jacob, did sometimes cast out devils.
Josephus speaks of some in his time that did it; we read of Jewish
exorcists (Acts xix. 13), and of some that in Christ's name cast out
devils, though they did not follow him (Mark ix. 38), or were not
faithful to him, ch. vii. 22. These the Pharisees condemned not, but
imputed what they did to the Spirit of God, and valued themselves and
their nation upon it. It was therefore merely from spite and envy to
Christ, that they would own that others cast out devils by the Spirit
of God, but suggest that he did it by compact with Beelzebub. Note, It
is the way of malicious people, especially the malicious persecutors of
Christ and Christianity, to condemn the same thing in those they hate,
which they approve of and applaud in those they have a kindness for:
the judgments of envy are made, not by things, but persons; not by
reason, but prejudice. But those were very unfit to sit in Moses's
seat, who knew faces, and knew nothing else in judgment: Therefore they
shall be your judges; "This contradicting of yourselves will rise up in
judgment against you at the last great day, and will condemn you."
Note, In the last judgment, not only every sin, but every aggravation
of it, will be brought into the account, and some of our notions that
were right and good will be brought in evidence against us, to convict
us of partiality.
(2.) This casting out of devils was a certain token and indication of
the approach and appearance of the kingdom of God (v. 28); "But if it
be indeed that I cast out devils by the Spirit of God, as certainly I
do, then you must conclude, that though you are unwilling to receive
it, yet the kingdom of the Messiah is now about to be set up among
you." Other miracles that Christ wrought proved him sent of God, but
this proved him sent of God to destroy the devil's kingdom and his
works. Now that great promise was evidently fulfilled, that the seed of
the woman should break the serpent's head, Gen. iii. 15. "Therefore
that glorious dispensation of the kingdom of God, which has been long
expected, is now commenced; slight it at your peril." Note, [1.] The
destruction of the devil's power is wrought by the Spirit of God; that
Spirit who works to the obedience of faith, overthrows the interest of
that spirit who works in the children of unbelief and disobedience.
[2.] The casting out of devils is a certain introduction to the kingdom
of God. If the devil's interest in a soul be not only checked by custom
or external restraints, but sunk and broken by the Spirit of God, as a
Sanctifier, no doubt but the kingdom of God is come to that soul, the
kingdom of grace, a blessed earnest of the kingdom of the glory.
3. The comparing of Christ's miracles, particularly this of casting out
devils, with his doctrine, and the design and tendency of his holy
religion, evidenced that he was so far from being in league with Satan,
that he was at open enmity and hostility against him (v. 29); How can
one enter into a strong man's house, and plunder his goods, and carry
them away, except he first bind the strong man? And then he may do what
he pleases with his goods. The world, that sat in darkness, and lay in
wickedness, was in Satan's possession, and under his power, as a house
in the possession and under the power of a strong man; so is every
unregenerate soul; there Satan resides, there he rules. Now, (1.) The
design of Christ's gospel was to spoil the devil's house, which, as a
strong man, he kept in the world; to turn the people from darkness to
light, from sin to holiness, from this world to a better, from the
power of Satan unto God (Acts xxvi. 18); to alter the property of
souls. (2.) Pursuant to this design, he bound the strong man, when he
cast out unclean spirits by his word: thus he wrested the sword out of
the devil's hand, that he might wrest the sceptre out of it. The
doctrine of Christ teaches us how to construe his miracles, and when he
showed how easily and effectually he could cast the devil out of
people's bodies, he encouraged all believers to hope that, whatever
power Satan might usurp and exercise in the souls of men, Christ by his
grace would break it: he will spoil him, for it appears that he can
bind him. When nations were turned from the service of idols to serve
the living God, when some of the worst of sinners were sanctified and
justified, and became the best of saints, then Christ spoiled the
devil's house, and will spoil it more and more.
4. It is here intimated, that this holy war, which Christ was carrying
on with vigour against the devil and his kingdom, was such as would not
admit of a neutrality (v. 30), He that is not with me is against me. In
the little differences that may arise between the disciples of Christ
among themselves, we are taught to lessen the matters in variance, and
to seek peace, by accounting those who are not against us, to be with
us (Luke ix. 50); but in the great quarrel between Christ and the
devil, no peace is to be sought, nor any such favourable construction
to be made of any indifference in the matter; he that is not hearty for
Christ, will be reckoned with as really against him: he that is cold in
the cause, is looked upon as an enemy. When the dispute is between God
and Baal, there is no halting between two (1 Kings xviii. 21), there is
no trimming between Christ and Belial; for the kingdom of Christ, as it
is eternally opposite to, so it will be eternally victorious over, the
devil's kingdom; and therefore in this cause there is no sitting still
with Gilead beyond Jordan, or Asher on the sea-shore, (Judg. iv. 16,
17), we must be entirely, faithfully, and immovably, on Christ's side;
it is the right side, and will at last be the rising side. See Exod.
xxxii. 26.
The latter clause is to the same purport: He that gathereth not with me
scattereth. Note, (1.) Christ's errand into the world was to gather, to
gather in his harvest, to gather in those whom the Father had given
him, John xi. 52; Eph. i. 10. (2.) Christ expects and requires from
those who are with him, that they gather with him; that they not only
gather to him themselves, but do all they can in their places to gather
others to him, and so to strengthen his interest. (3.) Those who will
not appear, and act, as furtherers of Christ's kingdom, will be looked
upon, and dealt with, as hinderers of it; if we gather not with Christ,
we scatter; it is not enough, not to do hurt, but we must do good. Thus
is the breach widened between Christ and Satan, to show that there was
no such compact between them as the Pharisees whispered.
V. Here is a discourse of Christ's upon this occasion, concerning
tongue-sins; Wherefore I say unto you. He seems to turn from the
Pharisees to the people, from disputing to instructing; and from the
sin of the Pharisees he warns the people concerning three sorts of
tongue-sins; for others' harms are admonitions to us.
1. Blasphemous words against the Holy Ghost are the worst kind of
tongue-sins, and unpardonable, v. 31, 32.
(1.) Here is a gracious assurance of the pardon of all sin upon gospel
terms: this Christ says to us, and it is a comfortable saying, that the
greatness of sin shall be no bar to our acceptance with God, if we
truly repent and believe the gospel: All manner of sin and blasphemy
shall be forgiven unto men. Though the sin has been as scarlet and
crimson (Isa. i. 18), though ever so heinous in its nature, ever so
much aggravated by its circumstances, and ever so often repeated,
though it reach up to the heavens, yet with the Lord there is mercy,
that reacheth beyond the heavens; mercy will be extended even to
blasphemy, a sin immediately touching God's name and honour. Paul
obtained mercy, who had been a blasphemer, 1 Tim. i. 13. Well may we
say, Who is a God like unto thee, pardoning iniquity? Micah vii. 18.
Even words spoken against the Son of man shall be forgiven; as theirs
were who reviled him at his death, many of whom repented and found
mercy. Christ here in has set an example to all the sons of men, to be
ready to forgive words spoken against them: I, as a deaf man, heard
not. Observe, They shall be forgiven unto men, not to devils; this is
love to the whole world of mankind, above the world of fallen angels,
that all sin is pardonable to them.
(2.) Here is an exception of the blasphemy against the Holy Ghost,
which is here declared to be the only unpardonable sin. See here,
[1.] What this sin; it is speaking against the Holy Ghost. See what
malignity there is in tongue-sins, when the only unpardonable sin is
so. But Jesus knew their thoughts, v. 25. It is not all speaking
against the person or essence of the Holy Ghost, or some of his more
private operations, or merely the resisting of his internal working in
the sinner himself, that is here meant; for who then should be saved?
It is adjudged in our law, that an act of indemnity shall always be
construed in favour of that grace and clemency which is the intention
of the act; and therefore the exceptions in the act are not to be
extended further than needs must. The gospel is an act of indemnity;
none are excepted by name, nor any by description, but those only that
blaspheme the Holy Ghost; which therefore must be construed in the
narrowest sense: all presuming sinners are effectually cut off by the
conditions of the indemnity, faith and repentance; and therefore the
other exceptions must not be stretched far: and this blasphemy is
excepted, not for any defect of mercy in God or merit in Christ, but
because it inevitably leaves the sinner in infidelity and impenitency.
We have reason to think that none are guilty of this sin, who believe
that Christ is the Son of God, and sincerely desire to have part in his
merit and mercy: and those who fear they have committed this sin, give
a good sign that they have not. The learned Dr. Whitby very well
observes, that Christ speaks not of what should be (Mark iii. 28; Luke
xii. 10); Whosoever shall blaspheme. As for those who blasphemed Christ
when he was here upon earth, and called him a Winebibber, a Deceiver, a
Blasphemer, and the like, they had some colour of excuse, because of
the meanness of his appearance, and the prejudices of the nation
against him; and the proof of his divine mission was not perfected till
after his ascension; and therefore, upon their repentance, they shall
be pardoned: and it is hoped that they may be convinced by the pouring
out of the Spirit, as many of them were, who had been his betrayers and
murderers. But if, when the Holy Ghost is given, in his inward gifts of
revelation, speaking with tongues, and the like, such as were the
distributions of the Spirit among the apostles, if they continue to
blaspheme the Spirit likewise, as an evil spirit, there is no hope of
them that they will ever be brought to believe in Christ; for First,
Those gifts of the Holy Ghost in the apostles were the last proof that
God designed to make use of for the confirming of the gospel, and were
still kept in reserve, when other methods preceded. Secondly, This was
the most powerful evidence, and more apt to convince than miracles
themselves. Thirdly, Those therefore who blaspheme this dispensation of
the Spirit, cannot possibly be brought to believe in Christ; those who
shall impute them to a collusion with Satan, as the Pharisees did the
miracles, what can convince them? This is such a strong hold of
infidelity as a man can never be beaten out of, and is therefore
unpardonable, because hereby repentance is hid from the sinner's eyes.
[2.] What the sentence is that is passed upon it; It shall not be
forgiven, neither in this world, nor in the world to come. As in the
then present state of the Jewish church, there was no sacrifice of
expiation for the soul that sinned presumptuously; so neither under the
dispensation of gospel grace, which is often in scripture called the
world to come, shal